Buddha Abhidhamma - Ultimate Science - BuddhaNet

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paññhàna), and the immediate causes which condition its arising
(padaññhàna).
Then he investigates his mind by observing the vãthi cittas
as they occur in succession in cognitive series. He investigates
thoroughly all the cittas arising in all six types of vãthis (cognitive
series). After differentiating each citta, he investigates the cetasikas
which associate with each citta.
He then characterises each citta and each cetasika by means
of lakkhaõa, rasa, paccupaññhàna and padaññhàna as he has done
with each råpa.
By characterising each type of citta, each type of cetasika
and each type of råpa in his mind and body, he comes to know
that only the feeling group (vedanà), the perception group (sa¤¤à),
the group of mental formations (saïkhàra), the consciousness
group (vi¤¤àõa) and the corporeality group (råpa) exist, and that
nothing else, such as ‘atta’, ‘self’ or ‘ego’, ever exists.
He also understands that just as the combination of wheels,
axle, vehicle-body, horse, etc., is called a carriage, so also the
combination of the five groups (khandhas) is called ‘I, you, he,
she or person”.
His view is now free from the wrong notion that ‘I, you, he,
she, atta, self or person exists’. He is said to attain the Purity of
View (Diññhi Visuddhi).
The ability to characterise each type of citta, each type of
cetasika and each type of råpa by means of lakkhaõa, rasa,
paccupaññhàna and padaññhàna is called ‘nàma-råpa-pariccheda-¤àõa’
(the knowledge of characterization of mental groups and
corporeal group). This knowledge is the landmark of Purity of
View.