Akusala kamma can only condition seven kinds of akusala vipaka

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(Excerpt from the Dhamma discussion with Ajahn Sujin on Zoom on May 11th 2024.)

[Sarah] Any painful bodily feeling now?
[Jotika] Well, if I move a little bit, it is there.
[Sarah] The moment of laughing, no painful bodily feeling.
[A. Sujin] Is laughing now conditioned by kamma? While one is laughing, is that moment conditioned by kamma or what? Or not at all? Laughing, pleasant feeling. [Pleasant.] It's not the vipaka (result), right? Because we are talking about five kinds of feeling. The bodily feelings... only two: pleasant, at the moment of touching, very soft, very pleasant, so that the feeling right then is pleasant feeling. But when it's sore or whatever, one doesn't like, itching and so on, unpleasant bodily feeling. Without body, there cannot be itching or fever or whatever, like stomach ache or head ache, nothing at all when there's no body, right? Head ache, sore throat and so on are conditioned by kamma to condition unpleasant vipaka through the body.
So, while one who has very keen, very firm understanding of the truth, it's just that which is conditioned by kamma. No one can make it arise at all, the bodily painful feeling. No matter it's hurting or it's what. It's conditioned because it's time for kamma, akusala kamma, to condition that moment. That's why moment of seeing, hearing, smelling, tasting, touching, are conditioned by kamma. To be pleasant, it's the kusala kamma. To be unpleasant it's by akusala kamma. That's why we learn in life how many moments are the vipaka, the result of kusala kamma or akusala kamma.
The first moment, the patisandhi citta, is conditioned by kamma. Can it be moment of bodily painful feeling? No body yet  as arms and legs to condition unpleasant feeling at all. Just only 3 very, very tiny kalapas (groups of rupas) conditioned by kamma. To be kaya (body), bhava (gender), hadaya (heart), only that. So at that moment, the vipaka is the patisandhi citta (birth consciousness), not the kaya-viññana (touching).
That's why we learn a little more how many vipakas are there in life, how many akusala-vipakas. Only seven kinds of akusala-vipaka, not as many as other moments of kusala-vipaka. That's why, what are the seven? Five: seeing... akusala-vipaka, experience an unpleasant object of hearing, smelling, tasting, touching, five. And sampaticchana and santirana, only seven vipakas, which are akusala-vipaka. No matter it is killing, stealing or crime so very, very bad, but it can condition, no matter in hell or as animal, only seven kinds of akusala-vipaka.
That's why seeing cannot perform the function of birth, the five cannot perform the function of birth. And then the sampaticchana just receives the object. It cannot perform the function of birth at all. But the last one, the santirana, it experiences the object as the last akusala-vipaka. It experiences it with santirana, moment of what... how do you say... some people might think that it is translated as this word and so on, but thinking about different moments of experiencing an object, a moment of seeing is so short and then gone. And sampaticchana is conditioned to have vitakka, touching it, and experience it with touching, vitakka, and then gone. So after that, after touching, it experiences more, and we use that word, santirana, can perform the function of patisandhi. No other akusala-vipaka at all to perform that function, only the last one, the santirana akusala-vipaka, can condition birth consciousness. No matter it's a tiny ant or an elephant, the patisandhi citta can only be santirana akusala-vipaka.
So we learn little by little about each citta. For example, the function of sampaticchana and the function of santirana. They are different by moments, experiencing the object just after seeing, hearing, or painful feeling, and then gone. Just by receiving, vitakka touches the object so that it can be experienced after seeing. And the last one, santirana, experiences it again, a little more experiencing, that's all. Little by little.
Is it too much to think about? But in life we can understand what moments are moments of akusala-vipaka. The moment of birth is gone, no one knows it. At moment of sampaticchana, just right after seeing consciousness, with vitakka, just touching the object, for it is translated as receiving consciousness. But in truth, vitakka, just touches it so that it can be the object of that moment, experiencing the same object as seeing.
Just touches, and the other, santirana, translated as investigating or whatever, it doesn't matter, but it performs a different function from sampaticchana, which just receive. So when the santirana, akusala-vipaka, performs the function of patisandhi and bhavanga, and then seeing, hearing, smelling, tasting, and touching with painful feeling, because it's the result of akusala-kamma. So any moment of painful feeling or unpleasant kind of object, itching or pain or ache or whatever, it's the result of akusala-kamma. For in life, seven akusala-vipaka.
But kusala-vipaka, since more conditions are needed for kusala to arise, more cetasikas performing their functions for a moment of kusala to arise. That's why, as there are more cetasikas, conditioning the kusala-kamma, the result of it is more than just seven kinds of citta.
So now, we can talk about the bodily feeling. Only one citta experiences the unpleasant object through the body. And after that, does one like that or dislike that with unpleasant feeling? Or no unpleasant mental feeling at all because right understanding of that degree can let go all kind of akusala and kusala, the arahatta's cittas. No more unpleasant (mental) feeling but still have the unpleasant bodily feeling, by kamma. So now, even one is not arahatta, just learning about the cittas, one can see that no one can hurt him/her or anyone at all. It's one own akusala kamma, conditioning moment of vipaka. For akusala, seven kinds of vipaka. No matter it's great pain or just a very slight unpleasant object is there, experienced.
[Jotika] So in the end it is just the enduring of the pain.
[A. Sujin] Now? Or when? [Also now.] Anytime. So when it's very long moment of painful feeling, each moment which is painful, bodily, is conditioned by kamma.
[Jotika] So that is the explanation, why it is there.
[A. Sujin] When it's there, it's conditioned by one's own kamma, previous kamma, no matter in what life. And even right now when it's not the ten vipaka-cittas, there must be vitakka cetasika as well. That's why for seeing phassa only is enough to condition its arising together with other cetasikas. But now, vitakka is arising all the time at each moment. Unknown that when it's not seeing, hearing, smelling, tasting, touching, there must be vitakka. Phassa, just contacts and then vitakka touches that which is object, in life. Is there any difference between just contacting and touching?