These are four Bases of Success…
If we want meditative attainment and jhana mastery. Or may be iddhi . We must need to work according to this
I do understand first two …
That strong desire to experience jhana can lead to practice more and more apnapan which might shows its result one day…
But if I do not have strong desire to do one thing. just practicing every day can also going to give same result. Becouse eventually Chanda will arise. Zeal, tranquility and pleasent feelings can lead to arising of Chanda. And ultimately jhana
But how chitta and vimansa can help us to achieve anything.???
If chitta mean kusala chitta then yes by donations ,by observing Shila more and more kusala chitta can generated and that to can help in meditation…
Am not sure about vimansa…, how vimansa help to achieve jhana.
Can we say it is like detailing the effort…you pick up details and you more and more work on those details to make ease in your practice.???
We can refer to Nina van Gorkom’s introduction to the 24 Paccaya and then ask questions based on that:
We read in the"Patthana" (II, Analytical Exposition, 3) about two kinds of predominance-condition:
conascent-predominance (sahajatadhipati)
object-predominance (arammanadhipati)
As to conascent-predominance-condition, the conditioning factor (paccaya) which has a dominating influence over the realities it conditions (paccayupanna dhammas) is conascent with these, that is, it arises together with them. A phenomenon does not arise alone, it arises simultaneously with other phenomena. Citta does not arise alone, it is accompanied by cetasikas; citta and cetasikas arise together and fall away together.
There are four factors which condition other realities they arise together with by way of conascent-predominance-condition, and these are:
chanda (desire-to-do)[1] viriya (energy or effort) citta vimamsa (investigation of Dhamma, panna cetasika)
Three of these factors, namely, chanda, viriya and vimamsa are cetasikas and one is citta, but not every citta can be a predominant factor as we shall see. It is due to these four factors that great and difficult enterprises can be accomplished. Whenever we wish to accomplish a task, one of these four factors can be the leader, the predominance-condition for the realities they arise together with and also for the rupa which is produced at that moment by citta[2]. Only one of these four factors at a time can be predominant. For example, when chanda is foremost, the other three factors cannot be predominant at the same time. Chanda, viriya and citta can be predominant in the accomplishment of an enterprise or task both in a wholesome way and in an unwholesome way, whereas vimamsa, investigation of Dhamma, which is a sobhana cetasika, beautiful cetasika, can only be predominant in a wholesome way.
The conascent predominant factors operate at the moments of javana-cittas (kusala cittas or akusala cittas in the case of non-arahats)[3] and these javana-cittas have to be accompanied by at least two roots (hetus), otherwise they would be too weak for the occurrence of predominance-condition. For instance, the two types of moha-mula-citta (citta rooted in ignorance) which are: moha-mula-citta accompanied by uddhacca (restlessness) and moha-mula-citta accompanied by kukkucca (doubt), have moha as their only root; they have no strength to accomplish a task with one of the predominant factors as predominance-condition.
When one undertakes works of art, such as painting, or one applies oneself to music, one is bound to do so with lobha-mula-citta (citta rooted in attachment). Lobha is attached to the object it experiences, but it cannot accomplish an enterprise, it is not a predominant factor. Chanda, zeal or wish-to-do, which accompanies lobha-mula-citta can be a predominant factor in the accomplishment of one’s undertakings, it conditions the citta and the other cetasikas it accompanies by way of conascent-predominance. When we are generous and like to give something away, chanda, which is kusala in this case, may be predominant. There are also alobha, non-attachment, and adosa, non-aversion or kindness, but these wholesome roots cannot be predominant in the accomplishment of a generous deed. It is chanda which can be predominant in the accomplishment of the generous deed, for example, when one chooses the gift and hands it to someone else.