between jhånacittas of any stage; in that case paññå can investigate the characteristics of nåma and rúpa appearing at that moment. When paññå investigates the characteristics of nåma and rúpa more and more and knows them more clearly, the clinging to the wrong view of self can be eliminated. When lokuttara citta of one of the stages of enlightenment arises, it can have jhåna of one of the stages of jhåna as base or foundation, that is, the jhånacitta that was object of satipaììhåna. In that case the magga-citta and the phala-citta are lokuttara jhånacittas accompanied by the jhåna-factors of the jhånacitta that was their base, and thus, there are forty lokuttara cittas, classified as follows: the magga-citta of the sotåpanna of the first, second, third, fourth and fifth stage of jhåna 21 the phala-citta of the sotåpanna of the first, second, third, fourth and fifth stage of jhåna the magga-citta of the sakadågåmí of the first, second, third, fourth and fifth stage of jhåna the phala-citta of the sakadågåmí of the first, second, third, fourth and fifth stage of jhåna the magga-citta of the anågåmí of the first, second, third, fourth and fifth stage of jhåna the phala-citta of the anågåmí of the first, second, third, fourth and fifth stage of jhåna the magga-citta of the arahat of the first, second, third, fourth and fifth stage of jhåna the phala-citta of the arahat of the first, second, third, fourth and fifth stage of jhåna The magga-cittas of the four stages of enlightenment can arise only once in the cycle of birth and death. However, the phala-cittas which are lokuttara jhåna vipåkacittas can arise again, provided the person who attained lokuttara jhåna is so skillful in jhåna that there are conditions for the arising of lokuttara jhåna vipåkacitta in other processes. The lokuttara jhånacitta that arises in a process other than that during which the magga-citta eradicated defilements, is the lokuttara jhåna vipåkacitta (the phala-citta) which is called “fruition attainment”, phala samåpatti. During “fruition attainment” lokuttara jhåna vipåkacittas arise and fall away in succession without there being other cittas in between. ******** 1
sådhåraùa means common or general. The cetasikas that are common to all akusala cittas. Natthi means: there is not. 3 As taught by Ajita Kesakambali, Dialogues of the Buddha, 2, Fruits of the Life of a Recluse 55. He taught that after death there is no next life but annihilation. 4 Ahetuka means: without cause. Makkhali Gosåla taught that there is no condition or cause for the corruption and purity of beings, that everything is predestined by fate (D. I, no 2, 53). 5 As taught by Púraùa Kassapa (D. I, no. 2, 53.) Kamma literally means action, it is derived from karoti, to do. 2
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