Buddha Abhidhamma - Ultimate Science - BuddhaNet

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cittas is 46. This agrees with the number shown on page 135 of
Chapter III. Note that bhavaïga cittas are not included in vãthi
cittas.
The object & the Vatthu taken by each Vãthi-citta
All the pa¤cadvàra-vãthi cittas grasp the present sense-object that
exists at the sense-door. The pa¤ca-vi¤¤àõa cittas are borne by
pa¤ca-vatthus, i.e. cakkhu-vi¤¤àõa cittas are borne by cakkhu-vatthus,
sota-vi¤¤àõa cittas are borne by sota-vatthus, etc., while the manovi¤¤àõa
cittas are borne by hadaya-vatthus.
For illustration, all the cakkhu-dvàra-vãthi-cittas of atimahantàrammaõa
grasp the visible object that appears at the eye-door at
the arising instant of bhavaïga-calàna and dissolves at the
dissolving instant of the second tadàlambaõa citta.
The two cakkhu-vi¤¤àõa cittas are borne by the cakkhu-vatthu
(cakkhu-pasàda) which has arisen together with the visual object
at the arising instant of the atàta-bhavaïga. This vatthu, which
has the same life-span as the visual object, is called, “majjhimàyuka-vatthu’.
Those vatthus, which have arisen earlier than
the visual object and thus will dissolve earlier than the visual
object, are known as “mandàyuka-vatthus”. Those vatthus, which
arise later than the visual object and thus will dissolve later than
the visual object, are known as “amandàyuka-vatthus”.
All the remaining pa¤ca-dvàra-vãthi cittas are mano-vi¤¤àõa
cittas; they are individually and respectively borne by the hadayavatthu
which has arisen along with the preceding citta, i.e. the
hadaya-vatthu which has lasted for one conscious-moment. For
example, pa¤cadvàràvajjana is borne by the hadaya-vatthu which
has arisen along with bhavaïga-calàna; sampañicchana is borne
by the hadaya-vatthu which has arisen along with cakkhu-vi¤¤àõa,