which is adosa cetasika; the development of compassion, karuùå, which is karuùå cetasika; the development of sympathetic joy, muditå, which is muditå cetasika; the development of equanimity, upekkhå, which is tatramajjhattatå cetasika. When samatha is developed with one of the brahma-vihåras as subject, mahå-kusala citta accompanied by loving-kindness, compassion or sympathetic joy can develop calm which becomes strong and steady, to the degree of access concentration (upacåra samådhi, which is close to absorption in the object), and absorption concentration which accompanies the jhånacitta of the first stage. If calm is developed further the jhånacitta of the second stage, the third stage and the fourth stage can successively be attained. With the development of loving-kindness, compassion and sympathetic joy four stages of rúpajhåna (of the fivefold system) can be attained, not the fifth stage. The jhånacittas of the four lower stages are accompanied by pleasant feeling, but the jhånacitta of the fifth stage cannot be accompanied by pleasant feeling, only by indifferent feeling. Therefore, only the brahma-vihåra of equanimity can be the object of the jhånacitta that has been developed to the fifth stage of jhåna. Loving-kindness, compassion and sympathetic joy can be the meditation subjects of the jhånacitta of the four lower stages whereas equanimity is the meditation subject of the jhånacitta of the fifth stage. The two illimitables of compassion and sympathetic joy do not accompany arúpåvacara citta, because this type of citta does not have beings and persons as object. Neither do they accompany lokuttara citta because this has nibbåna as object. Paññå cetasika arises with all kåmåvacara cittas that are ñåùa-sampayutta, accompanied by paññå. It arises also with rúpåvacara cittas, arúpåvacara cittas and lokuttara cittas, which cannot arise without paññå. Thus we see that kåmåvacara kusala citta is always accompanied by the sobhana sådhåraùå cetasikas. Sometimes it is accompanied by one of the abstinences when it abstains from akusala, sometimes it is accompanied by one of the two illimitables of compassion and sympathetic joy, and sometimes it is accompanied by paññå cetasika. When one develops samatha or vipassanå there is mahå-kusala citta ñåùa-sampayutta, accompanied by paññå cetasika. ******** 1
Añña means other and samåna means common. When kusala citta is taken into account, akusala citta is taken as other, and vice versa. 2 Sabbacitta means all cittas, and sådhåraùa means common, general. 3 Pakiùùaka means miscellaneous. 4 There are four kinds of åhåra-paccaya: edible food, contact, volition and viññåùa, in this case the rebirthconsciousness. Volition is kamma that produces rebirth, it is “food” for rebirth. Viññåùa, rebirthconsciousness, sustains the cetasikas and the rúpa arising at rebirth. 5 Saha means together, and sahajåta means born at the same time. 6 Thus it is different from akusala kamma and kusala kamma that bring their results later on. One usually thinks of kamma as a good or bad deed, but the reality of kamma is actually cetanå cetasika. Cetanå is not only akusala or kusala, but it is also vipåka and kiriya. Cetanå that is vipåka or kiriya merely coordinates the tasks of the citta and cetasikas it accompanies, and thus it is conascent kamma-condition. Cetanå that is akusala or kusala has a double task: it coordinates the tasks of the accompanying nåma dhammas and it “wills” or intends akusala or kusala. 7 Nånå is different and khaùa means time. It produces result later on.
266