From Sujin's The Conditionality of Life:
"We would like to have kusala citta more often, but it cannot arise without the hetus which are alobha and adosa. Without these hetus we cannot perform any wholesome deed, we cannot speak with kindness and generosity. When amoha or pa˝˝ā does not accompany the kusala citta, right understanding of realities cannot be developed. There is no self who can control hetu-paccaya, root-condition; akusala hetus and sobhana hetus are anattā...
The roots, hetus, are the dhammas which condition the citta and cetasikas they accompany and also the rūpa which is produced by the citta at that moment. For instance, lobha-mūla-citta, citta rooted in attachment, has two hetus: lobha, attachment, and moha, ignorance. Lobha and moha condition the citta and its accompanying cetasikas by way of root-condition"
Cittas arise before anyone "wants" them to. When I was reading some of the pages of the book earlier, Ajahn talked about cittas rooted in attachment and I realized that as I read it there was clinging to the visible objects I saw while reading. This was too fast for me to will it into being or to try and stop it. Before I knew it clinging arose. This is how nama and rupa always work.
After that, I read about cittas with a root of moha or delusion. Aversion arose as I read it. I realized the aversion to this happened before anybody "willed" it to. It happened because the sense door processes contacted their respective data such as visible oject, or color (of the "words" on the page) and then mind door processes formed a concept about what was being expressed in the paragraph I read. The cittas in the javana process were akusala because of a tendency to dislike ignorance. Like the cittas rooted in attachment, they arose before they were "willed" into being. We cannot "will" any citta or cetasika to arise.
In the quotes above Ajahn said that "...lobha-mula -citta, citta rooted in attachment, has two hetus: lobha, attachment, and moha, ignorance. Lobha and moha condition the citta and its accompanying cetasikas by way of root condition"
That statement is extremely important. It is the accumulated tendencies of lobha and moha that can be a conditioning factor in what citta arises by way of root-condition. This is true also for cittas rooted in dosa, and it is accumulations that condition a citta to be alobha, amoha, or adosa, or whatever combinations can arise.
Whenever we think "we" can do something, cause some wisdom to arise, this is just a citta rooted in delusion (moha). It is deluded because it takes dhammas for a self. It can only accumulate more delusion and can only condition more cittas rooted in delusion by way of root-condition. Such a thought cannot condition panna, or wisdom. Only cittas that understand that things are not-self, and which is rooted in wisdom, can later condition more wisdom by way of root-condition.
I feel this is expressed so well in the Abhidhamma and I am grateful to be able to study and learn it.
Wisdom and Root Condition
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