What is the cause of citta?

[Nikolay_Gnatyuk]

@Zans

Buddhism asserts that there is no “person” to be reborn. It is only a moment to moment mind and matter that is continuously arising and passing away. There is no inherent self to be reborn, yet there is a force of continuation from one moment to the next. That is why we prefer the term rebirth-linking over the conventional term, reincarnation. Reincarnation implies a “soul” that gets a new bodily form. In Buddhism we believe that a momentary mind and matter will be a result of the actions done in this and previous lives, and rebirth linking is inevitable for as long as this force is present to cause relinking. It is only until one attains full enlightenment that this force for rebirth linking is removed… permanently. When there is no longer a force that can create a new rebirth linking consciousness after death, the mind of the mind and matter duo is dead and stops and no longer exists. Dead, kaput, lights out, finished. No More. Only a hunk of wood remains. Only when you think in this way, is one on the track to have right view in Buddhist Philosophy.

So while we believe in rebirth and countless lives in the past and future, the lives do eventually end but only when one sees the true nature of mind and matter and removes the force that causes rebirth. Seeing the true nature of mind and matter is not discovering a “True Self.” In contrast, it is seeing that there is no true self that can ever exist. Conventionally, it sounds near to Eternalism and near to Nihilism and a combination of both. However, since there is no real self to exist or stop existing, we would be more likely to say that the Buddhist view is very far away from both views. Right view is not close to wrong view.

This is why the Buddha does not live in Nibbāna. There was no longer force to push a rebirth-linking consciousness in any other realm. Although Nibbāna can be directly known by the mind, nobody goes to or lives in Nibbāna. Anyone who says otherwise is not a True Buddhist. The Buddha as far as a conventional being goes, is dead and gone, yet alive through His Teachings which still survive today. Eventually, the Teachings which keep the Buddha “alive” will perish too. This is the Law that was discovered by the Buddha that not even He could bypass. His Final Death is celebrated as a confirmation that all beings are subject to these laws.

Strive with diligence. Rare is the appearance of the Buddha.

-Venerable Subhuti, selections from Does the Buddha live in Nibbana

Hello everyone. What is the real cause of the chain of moments of citta: the previous moment of citta or the kamma that gives birth to a new chain as a result?

[RobertK]

@Nikolay_Gnatyuk

Hello everyone. What is the real cause of the chain of moments of citta: the previous moment of citta or the kamma that gives birth to a new chain as a result?

HI Nikolay,
you are asking about the causes for the succession of cittas that has no known beginning and that will only cease at khandha parinibbana.
To fully reply to this would take the full Patthana- last book of the Abdhidhamma - which explains the 24 paccaya, conditions.
Nina van Gorkom’s book gives a readable summary : https://abhidhamma.org/wp-content/uploads/2022/05/The-Conditionality-of-Life.pdf

In brief yes, the previous moment is one of the conditions for the next moment. However that alone is not sufficient. Each moment has a number of conditions.
See the Vism
CHAPTER XVII The Soil of Understanding (conclusion): Dependent Origination

also

Dispeller of Delusion p.181

670. For here there is no single nor multiple fruit of any kind
     from a single cause, nor is there a single [fruit] from multiple causes,
     671.but only multiple [fruit] from multiple causes.* Thus from the multiple causes, called temperature, earth, seed and moisture, fruit
     called a shoot having visible form, smell, taste, etc. is found to
     arise. But |148| one representative cause and fruit given thus: “With
     ignorance as condition formations [arise], with formations as condition consciousness” has a meaning and it has a purpose. For the
     Blessed One uses one representative cause and fruit when it is
     suitable for elegance in teaching and to suit [the inclinations of]
     those susceptible to being taught. [And he does so] in some instances
     because it is a basic factor,38
     in some instances because of obviousness and in some instances because of being not shared.

[bksubhuti]

@Zans

Dead, kaput, lights out, finished. No More. Only a hunk of wood remains. Only when you think in this way, is one on the track to have right view in Buddhist Philosophy.

I swear I wrote that before. But I guess that was a quote from me anyway.

Yup:

Does The Buddha live in Nibbana

[Namyal]

A way to think about this

If patisandhi citta does not arise, later arising cittas will not arise whether it be vipaka, kriya or kusalākusala.

It should be said regarding patisandhi citta,
it is produced by past action (kammato pana nibbattattā)

The fact that our kusalākusala cetana not just makes an effort regarding whatever current action but future bhava as well is a profound matter. Avijja is a sucker for punishment.

For an Arahant who has eradicated avijja and tanha, there are are no reasons for any kamma to come forward in producing a new patisandhi. That is the end of mind.

[Namyal]

@Namyal

It should be said regarding patisandhi citta,
it is produced by past action (kammato pana nibbattattā)

This is not to say that cuticitta is also necessary as anantara, vigata etc cause.

But Arahant cuticitta is not an anantara, vigata etc cause. It all ends right here.

[Namyal]

@Namyal

It all ends right here.

idañca dukkhaṃ nirujjhati, aññañca dukkhaṃ na uppajjati