Enlightenment - Can nibbana be the object of kamavacara citta?

B. When the lokuttara cittas have fallen away and there are kāmāvacara cittas again, can nibbāna also be the object of kāmāvacara citta?

Nibbāna can be the object of kāmāvacara-cittas which arise after the

lokuttara cittas have fallen away. Before someone becomes an ariyan there

can only be speculation about nibbāna. Since the ariyan, however, directly

experiences nibbāna, he can reflect upon his experience afterwards.

We read in the 'Visuddhimagga' (XXII, 19) that, after the lokuttara cittas have

fallen away, the person who attained enlightenment reviews in different mind

-door processes of citta the path, fruition, the defilements which have been

abandoned, the defilements still remaining and nibbāna.

Could enlightenment occur in the middle of one's daily activities or is it

necessary to go into solitude in order to attain nibbāna?

Since we cultivate wisdom in daily life, why could the development of wisdom

to the degree of enlightenment not occur in daily life? Enlightenment can

occur in the middle of one's daily activities if the wisdom is developed to that

degree. As we have seen, the attainment of nibbāna is only a few moments of

citta which arise and fall away within split seconds.

We read in the 'Discourse to Dīghanakha' (Middle Length Savings II, No. 74)

that the Buddha taught Dhamma to the wanderer Dīghanakha on Vulture's

Peak near Rājagaha. He taught him about the getting rid of wrong views and

about the impermanence of conditioned realities. Sariputta, who was an

ariyan but had not attained arahatship, was also present at the time of that

discourse. We read:

Now at that time the venerable Sāriputta was standing behind the Lord,

fanning the Lord. Then it occurred to the venerable Sāriputta:

'The Lord speaks to us of getting rid of these things and those by means of

super-knowledge, the Well-farer speaks to us of casting out these things and

those by means of superknowledge'.

While the venerable Sāriputta was reflecting on this, his mind was freed from

the cankers without clinging...

Sāriputta did not go into solitude in order to attain arahatship; he was fanning

the Buddha.

We read in the 'Kindred Sayings' (V, Khandha-vagga, Middle Fifty, Par. 89,

Khema) that Khemeka, who was an anagami attained arahatship while he

was preaching and monks who were listening attained arahatship as well. We

read:

Now when this teaching was thus expounded the hearts of as many as sixty

monks were utterly set free from the asavas, and so was it also with the heart

of the venerable Khemaka.

If one is on the right path, panna can be developed, no matter what the

circumstances are, even to the degree of enlightenment.