Explanation of the First Stage Part 3 By Arjanyai At Isnare.com Ezine Articles

These twenty-five states of the Citta only grasp at objects of the Sensual-Realm. They cannot grasp at objects of the Form-Realm, the Formless-Realm, and Transcendental objects.

2.a)Evil Types (Akusala)12 types.
b)Good Types, done without knowledge
(Nanฺavippayutta-Kusala) 4 types.
c)Non-Kamma-Forming Types, done without knowledge
(Nanฺavippayutta-Kiriya) 4 types.
Total : 20 types.
These twenty states of the Citta Sometimes have objects of the Sensual-Realm, sometimes of the Form-Realm, and sometimes of the Formless-Realm, but they cannot have Transcendental objects.

3.a)Good types, done with knowledge
(Kamavacara-Kusala-Nanฺasampayutta)4 types.
b)Good Kamma-Forming-Types of the Citta of the Fifth Jhana
(Pancamajjhanakusala)1 type.
Total : 5 types.
These five types sometimes have objects of the Form-Realm, the Formless-Realm and Transcendental Objects, but they cannot have the Path or Fruition of Arabat (Arahatta-Magga-Citta, Arahatta-Phala-Citta ).

4.a) Non-Kamma-Forming, of the Sensual-Realm, done with knowledge
(Pancamajjhana-Kiriya-Nanฺasampayutta) 4 types.
b)Non-Kamma-Forming, of the Form-Realm, of the
Fifth Jhana (Pancamajjhana-Kiriya) 1 type.
c)Non-Kamma-Forming, of the Sensual-Realm performing
the function of Determining. (Votthapana-Citta)1 1 type.
Total : 6 types.
These six types of the Citta can arise with objects of every class, without exception.

5.a) Citta of the Realm-of-Infinite-Consciousness
(Vinnanฺancayatana) 3 types.
b)Citta of “Neither-Perception-Nor-Non-Perception”
(Nevasannanasanuayatana) 3 types.
Total : 6 types.
These six types of the Citta arise with “Sublim” Objects (Mahaggata….Lit: “Become Developed”).

6.a) All types of Citta of the Form-Realm (Rupavacara-Citta) 15 types.
b)The first type of Formless Citta (First Arupa-Citta) 3 types.
c)The third type of Formless Citta (Third Arupa-Citta) 3 typed.
Total : 21 types.
These twenty-one types of Citta arise with Concepts (Pannatti) as their objects.

7. Transcendental Consciousness (Lokuttara-Citta) 8 types.
These eigth types arise with Nibbana as their object.

Objects of the 89 Types of the Citta
Theobjects of the eighty-nine types of the Citta are divided into seven group.1,2
1. Objects of the Sensual-Realm25 types.
2. Objects of all types excepting Transcendental Objects20 types.
3. Objects of all types excepting the Path and Fruition of Arahat 5 types.
4. Objects of all types without exception 6 types.
5. “Sublime” Objects (Mahaggata) 6 types.
6. Concepts as Objects (Pannatti)21 types.
7. With Nibbana as object 8 types.

All the objects of the Citta which are given above are gathered together in the Heart-Base (Hadayavatthu). When attention is directed to the Heart Base, one’s mind-consciousness (Mano-vinnanฺa) is the knower (the one who knows). This is called, establishing concepts as objects, and is the Citta-of-the-Form-Realm. But before the Citta of the Form-Realm can arise, the Citta must rest still and it must stop all thoughts connected with external objects. Thoughts of the past, present or future are the Citta of the Sensual-Realm, whereas the Citta of the Form-Realm has no thoughts, but one must just fix one’s attention on a single spot.

Jhana means, the fixing of one’s attention on a single spot in order to “Burn” the defilements (kilesa).
When craving arises in association with any object, thoughts arise on that object. When this occurs, the person doing the practice ought to consider the purpose of what he is doing. The purpose is to stop Discursive Thoughts.
If one cannot stop thoughts, it means that one has not yet attained the benefit from the practice. One may continue indefinitely, and then reckon that one has attained nothing. In other words, one sees no results. This is like a man looking for treasure in the world without knowing where to look. He is not likely to get rich. In the same way, one who seeks for inward treasure, cannot find it unless he is wise and intelligent. The reason for this is given under the heading of Stage 2, which deals with the way of establishing confidence.

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