Dear Dhivan and Siddharta,
I have some more material, found in my study of Visuddhimagga Ch
XVII, 120, and Tiika, pertaining to lokuttara vipaakacittas that are
not part of the Dependent Origination.

Text Vis.: But the supramundane kinds do not belong to the
exposition of the round [of becoming], and so they are not included.
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N: The Tiika refers to different ways of classifying vipaakacittas.
It refers to the texts of the Dhaatu-katha, the Discourse on
Elements, the third Book of the Abhidhamma, the Vibha�nga, the Book
of Analysis, the second Book of the Abhidhamma and the
Dhammasa�nganii, the first Book of the Abhidhamma. It deals with the
question that is asked why in some texts also lokuttara vipaakacittas
are included.

The Tiika quotes from the Dhaatu-kaatha which classifies conditioned
realities as khandhas and all realities (nibbaana included) as
aayatanas and dhaatus. In Ch 1,6, �Dependent Origination and so on�,
it states which dhammas are classified (�included, sa�ngathita) in
how many khandhas, aayatanas and dhaatus, and which ones are not
included (unclassified, asa�ngathita).
The Tiika answers the question why also lokuttara vipaakacittas are
included (lokuttaravipaakaanampi gahana.m) in these classifications
of the Dhaatukatha.
The answer is that all vipaakadhammas are exhaustively classified
(anavasesavipaakadhammasa�nga.nhana) in the Abhidhamma divisions. The
Tiika refers to the text of the Dhammasanga�nganii (987) which
includes also lokuttara vipaakacittas under vipaakacittas.
However, the text of the Visuddhimagga states �But the supramundane
kinds do not belong to the exposition of the round�, in order to
explain that only mundane vipaakacittas are included in the
exposition of the round.

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Conclusion:
Mundane vipaakacittas are part of the cycle of birth and death. They
are objects of clinging, we cling to seeing and all the sense
impressions. So long as there is clinging, the cycle of birth and
death continues.
Lokuttara vipaakacittas are not part of the cycle, they are not
objects of clinging. Lokuttara dhammas are the only dhammas that are
not objects of clinging.
We read in the �Atthasaalinii� (47, 48, p. 63) about the meaning of
lokiya and lokuttara: <In the expression �worldly phenomena� the
round of rebirth is called �the world� (loka), because of its
dissolving and crumbling (lujjana, etc.). States which are joined to
the world by being included therein are termed �worldly�. To have
passed beyond the �worldly� is to be unworldly, lt., �ulterior�.
Things [dhammas] which have passed beyond the worldly, being not
included therein, are termed �transcendental� (lit., ultra-world�).>




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