6. Analysis of Dependent Origination1. Suttantabhājanīya

1. Analysis According to the DiscoursesAvijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Because of ignorance activities arise; because of activities consciousness arises; because of consciousness mind and matter arise; because of mind and matter six bases arise; because of six bases contact arises; because of contact feeling arises; because of feeling craving arises; because of craving attachment arises; because of attachment becoming arises; because of becoming birth arises; because of birth ageing-death-sorrow-lamentation-pain (physical)-mental pain-despair arise. Thus is the arising of this whole mass of suffering.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Therein what isignorance? Absence of knowledge of suffering, absence of knowledge of the cause of suffering, absence of knowledge of the cessation of suffering, absence of knowledge of the way leading to the cessation of suffering. This is called ignorance.Tattha katamā avijjā? ignoranceDukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ—Therein what is“because of ignorance activities arise”? Activity producing good (resultant), activity producing bad (resultant), activity producing unshakeable (resultant), bodily activity, verbal activity, mental activity.ayaṁ vuccati “avijjā”.

“because of ignorance activities arise”Tattha katame avijjāpaccayā saṅkhārā? Therein what isactivity producing good (resultant)? Good volition characteristic of the plane of desire, characteristic of the plane of form, occasioned by giving, occasioned by morality, occasioned by meditation. This is called activity producing good (resultant).Puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro, kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.

activity producing good (resultant)Tattha katamo puññābhisaṅkhāro? Therein what isactivity producing bad (resultant)? Bad volition characteristic of the plane of desire. This is called activity producing bad (resultant).Kusalā cetanā kāmāvacarā rūpāvacarā dānamayā sīlamayā bhāvanāmayā—activity producing bad (resultant)ayaṁ vuccati “puññābhisaṅkhāro”.

Therein what isactivity producing unshakeable (resultant)? Good volition characteristic of the formless plane. This is called activity producing unshakeable (resultant).Tattha katamo apuññābhisaṅkhāro? activity producing unshakeable (resultant)Akusalā cetanā kāmāvacarā—Thereinwhat isbodily activity? Bodily volition is bodily activity; verbal volition is verbal activity; mental volition is mental activity. These are called “because of ignorance activities arise”.ayaṁ vuccati “apuññābhisaṅkhāro”.

bodily activityTattha katamo āneñjābhisaṅkhāro? Therein what is“because of activities consciousness arises”? Eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is called “because of activities consciousness arises”.Kusalā cetanā arūpāvacarā—“because of activities consciousness arises”ayaṁ vuccati “āneñjābhisaṅkhāro”.

Therein what is“because of consciousness mind and matter arise”? There is mind; there is matter. Therein what ismind? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called mind. Therein what ismatter? The four great essentials and the material qualities derived from the four great essentials. This is called matter. Thus is this mind and this matter. This is called “because of consciousness mind and matter arise”.Tattha katamo kāyasaṅkhāro? “because of consciousness mind and matter arise”Kāyasañcetanā kāyasaṅkhāro, vacīsañcetanā vacīsaṅkhāro, manosañcetanā cittasaṅkhāro. matterIme vuccanti “avijjāpaccayā saṅkhārā”.

Therein what is“because of mind and matter six bases arise”? Eye base, ear base, nose base, tongue base, body base, mind base. This is called “because of mind and matter six bases arise”.Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ? “because of mind and matter six bases arise”Cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ—Therein what is“because of six bases contact arises”? Eye contact, ear contact, nose contact, tongue contact, body contact, mind contact. This is called “because of six bases contact arises”.idaṁ vuccati “saṅkhārapaccayā viññāṇaṁ”.

“because of six bases contact arises”Tattha katamaṁ viññāṇapaccayā nāmarūpaṁ? Therein what is“because of contact feeling arises”? Feeling born of eye contact, feeling born of ear contact, feeling born of nose contact, feeling born of tongue contact, feeling born of body contact, feeling born of mind contact. This is called “because of contact feeling arises”.Atthi nāmaṁ, atthi rūpaṁ. “because of contact feeling arises”Tattha katamaṁ nāmaṁ? Therein what is“because of feeling craving arises”? Craving for visible (objects), craving for audible (objects), craving for odorous (objects), craving for sapid (objects), craving for tangible (objects), craving for ideational (objects). This is called “because of feeling craving arises”.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—“because of feeling craving arises”idaṁ vuccati “nāmaṁ”. Therein what is“because of craving attachment arises”? The attachment of desire, the attachment of wrong view, the|attachment of (wrong) habits and practices, the attachment of soul-theory. This is called “because of craving attachment arises”.Tattha katamaṁ rūpaṁ? “because of craving attachment arises”Cattāro mahābhūtā, catunnañca mahābhūtānaṁ upādāyarūpaṁ—Therein what is“because of attachment becoming arises”?Becoming by way of twofold division: Is action-becoming; is resultant-becoming. Therein what isaction-becoming? Activity producing good (resultant), activity producing bad (resultant), activity producing unshakeable (resultant). This is called action-becoming. Also all action leading to becoming is action-becoming.idaṁ vuccati “rūpaṁ”. “because of attachment becoming arises”Iti idañca nāmaṁ, idañca rūpaṁ. action-becomingIdaṁ vuccati “viññāṇapaccayā nāmarūpaṁ”.

Therein what isresultant-becoming? Becoming (in the plane of) desire, becoming (in the plane of) form, becoming (in the) formless (plane), perception-becoming, non-perception-becoming, neither perception nor non-perception-becoming, single aggregate becoming, four aggregate becoming, five aggregate becoming. This is called resultant-becoming. This is called “because of attachment becoming arises”.Tattha katamaṁ nāmarūpapaccayā saḷāyatanaṁ? resultant-becomingCakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ—Therein what is“because of becoming birth arises”? That which for this or that being in this or that category of beings is birth, genesis, entry, full existence, the appearance of the aggregates, the acquiring of the bases. This is called “because of becoming birth arises”.idaṁ vuccati “nāmarūpapaccayā saḷāyatanaṁ”.

“because of becoming birth arises”Tattha katamo saḷāyatanapaccayā phasso? Therein what is“because of birth ageing and death arise”? There is ageing; there is death. Therein what isageing? That which for this or that being in this or that category of beings is ageing, decrepitude, broken teeth, grey hair, wrinkled skin, the dwindling of life, decay of the controlling faculties. This is called ageing.Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso—“because of birth ageing and death arise”ayaṁ vuccati “saḷāyatanapaccayā phasso”.

ageingTattha katamā phassapaccayā vedanā? Therein what isdeath? That which for this or that being from this or that category of beings is decease, passing away, breaking up, disappearance, dying, death, the completion of the life-span, the breaking up of the aggregates, the laying down of the body, the destruction of the controlling faculty of vital principle. This is called death. Thus is this ageing and this death. This is called “because of birth ageing and death arise”.Cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā—deathayaṁ vuccati “phassapaccayā vedanā”.

Therein what issorrow? (That which) To one afflicted by misfortune through relatives or to one afflicted by misfortune through wealth or to one afflicted by misfortune through disease|or to one afflicted by misfortune through (corrupted) morality or to one afflicted by misfortune through wrong view or to one possessed of one misfortune or another or to one afflicted by one painful thing or another is sorrow, being sorry, the state of being sorry, inner sorrow, deep sorrow, burning of the mind, mental pain, the arrow of sorrow. This is called sorrow.Tattha katamā vedanāpaccayā taṇhā? sorrowRūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā—Therein what islamentation? (That which) To one afflicted by misfortune through relatives or to one afflicted by misfortune through wealth orto one afflicted by misfortune through disease or to one afflicted by misfortune through (corrupted) morality or to one afflicted by misfortune through wrong view or to one possessed of one misfortune or another or to one afflicted by one painful thing or another is crying, lamentation, the act of crying, the act of lamentation, the state of crying, the state of lamentation, (sorrowful) talk, senseless talk, wailing, sorrowful murmuring, the act of sorrowful murmuring, the state of sorrowful murmuring. This is called lamentation.ayaṁ vuccati “vedanāpaccayā taṇhā”.

lamentationTattha katamaṁ taṇhāpaccayā upādānaṁ? Therein what ispain? That which is bodily uneasiness, bodily pain, uneasy painful experience born of bodily contact, uneasy painful feeling born of bodily contact. This is called pain.Kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ—Therein what ismental pain? That which is mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact. This is called mental pain.idaṁ vuccati “taṇhāpaccayā upādānaṁ”.

mental painTattha katamo upādānapaccayā bhavo? Therein what isdespair? (That which) To one afflicted by misfortune through relatives or to one afflicted by misfortune through wealth or to one afflicted by misfortune through disease or to one afflicted by misfortune through (corrupted) morality or to one afflicted by misfortune through wrong view or to one possessed of one misfortune or another or to one afflicted by one painful thing or another is despondency, despair, the state of despondency, the state of despair. This is called despair.Bhavo duvidhena—despairatthi kammabhavo, atthi upapattibhavo. “Thus is the arising of this whole mass of suffering” means: Thus is the combination, the assemblage, the collocation, the|appearance of this whole mass of suffering. Therefore this is called “thus is the arising of this whole mass of suffering”.Tattha katamo kammabhavo? (Here Ends) Analysis According to the DiscoursesPuññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro—2. Analysis According to Abhidhammaayaṁ vuccati “kammabhavo”. 1. Causal TetradSabbampi bhavagāmikammaṁ kammabhavo.

Because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is craving; because of craving there is attachment; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering. (1)Tattha katamo upapattibhavo? Because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is contact; because of contact there is feeling; because of feeling there is craving; because of craving there is attachment;because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering. (2)Kāmabhavo, rūpabhavo, arūpabhavo, saññābhavo, asaññābhavo, nevasaññānāsaññābhavo, ekavokārabhavo, catuvokārabhavo, pañcavokārabhavo—Because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind and matter; because of mind and matter there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is craving; because of craving there is attachment; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering. (3)ayaṁ vuccati “upapattibhavo”. Because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind and matter; because of mind and matter there are six bases; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is craving; because of craving there is attachment; because of attachment there is becoming; because of|becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering. (4)Ayaṁ vuccati “upādānapaccayā bhavo”.

(Here Ends) Causal TetradTattha katamā bhavapaccayā jāti? 2. Root TetradYā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti, khandhānaṁ pātubhāvo, āyatanānaṁ paṭilābho—Because of ignorance there is activity rooted in ignorance; because of activity there is consciousness rooted in activity; because of consciousness there is mind rooted in consciousness; because of mind there is the sixth base rooted in mind; because of the sixth base there is contact rooted in the sixth base; because of contact there is feeling rooted in contact; because of feeling there is craving rooted in feeling; because of craving there is attachment rooted in craving; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering. (1) (5)ayaṁ vuccati “bhavapaccayā jāti”.

Because of ignorance there is activity rooted in ignorance; because of activity there is consciousness rooted in activity; because of consciousness there is mind rooted in consciousness; because of mind there is contact rooted in mind; because of contact there is feeling rooted in contact; because of feeling there is craving rooted in feeling; because of craving there is attachment rooted in craving; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering. (2) (6)Tattha katamaṁ jātipaccayā jarāmaraṇaṁ? Because of ignorance there is activity rooted in ignorance; because of activity there is consciousness rooted in activity; because of consciousness there is mind and matterrooted in consciousness; because of mind and matter there is the sixth base rooted in mind and matter; because of the sixth base there is contact rooted in the sixth base; because of contact there is feeling rooted in contact; because of feeling there is craving rooted in feeling; because of craving there is attachment rooted in craving; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering. (3) (7)Atthi jarā, atthi maraṇaṁ. Because of ignorance there is activity rooted in ignorance;|because of activity there is consciousness rooted in activity; because of consciousness there is mind and matter rooted in consciousness; because of mind and matter there are six bases rooted in mind and matter; because of the sixth base there is contact rooted in the sixth base; because of contact there is feeling rooted in contact; because of feeling there is craving rooted in feeling; because of craving there is attachment rooted in craving; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering. (4) (8)Tattha katamā jarā? (Here Ends) Root TetradYā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko—3. Association Tetradayaṁ vuccati “jarā”.

Because of ignorance there is activity associated with ignorance; because of activity there is consciousness associated with activity; because of consciousness there is mind associated with consciousness; because of mind there is the sixth base associated with mind; because of the sixth base there is contact associated with the sixth base; because of contact there is feeling associated with contact; because of feeling there is craving associated with feeling; because of craving there is attachment associated with craving; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering. (1) (9)Tattha katamaṁ maraṇaṁ? Because of ignorance there is activity associated with ignorance; because of activity there is consciousness associated with activity; because of consciousness there is mind associated with consciousness; because of mind there is contact associated with mind; because of contact there is feeling associated with contact; because of feeling there is craving associated with feeling; because of craving there is attachment associated with craving; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering. (2) (10)Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo—Because of ignorance there is activity associated with ignorance; because of activity there is consciousness associated with activity; because of consciousnessthere is mind and matter, mind associated with consciousness; because of mind and matter there|is the sixth base associated with mind and matter; because of the sixth base there is contact associated with the sixth base; because of contact there is feeling associated with contact; because of feeling there is craving associated with feeling; because of craving there is attachment associated with craving; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering. (3) (11)idaṁ vuccati “maraṇaṁ”. Because of ignorance there is activity associated with ignorance; because of activity there is consciousness associated with activity; because of consciousness there is mind and matter, mind associated with consciousness; because of mind and matter there are six bases, the sixth base associated with mind; because of the sixth base there is contact associated with the sixth base; because of contact there is feeling associated with contact; because of feeling there is craving associated with feeling; because of craving there is attachment associated with craving; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering. (4) (12)Iti ayañca jarā, idañca maraṇaṁ. (Here Ends) Association TetradIdaṁ vuccati “jātipaccayā jarāmaraṇaṁ”.

4. Reciprocity TetradTattha katamo soko? Because of ignorance there is activity; also because of activity there is ignorance. Because of activity there is consciousness; also because of consciousness there is activity. Because of consciousness there is mind; also because of mind there is consciousness. Because of mind there is the sixth base; also because of the sixth base there is mind. Because of the sixth base there is contact; also because of contact there is the sixth base. Because of contact there is feeling; also because of feeling there is contact. Because of feeling there is craving; also because of craving there is feeling. Because of craving there is attachment; also because of attachment there is craving. Because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering. (1) (13)Ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena byasanena samannāgatassa, aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko cetaso parijjhāyanā domanassaṁ sokasallaṁ—Because of ignorance there is activity; also because of activity there is ignorance. Because of activity there is consciousness;|also because of consciousness there is activity. Because of consciousness there is mind; also because of mind there is consciousness. Because of mind there is contact; also because of contact there is mind. Because of contact there is feeling; also because of feeling there is contact. Because of feeling there is craving; also because of craving there is feeling. Because of craving there is attachment; also because of attachment there is craving. Because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering. (2) (14)ayaṁ vuccati “soko”.

Because of ignorance there is activity; also because of activity there is ignorance. Because of activity there is consciousness; also because of consciousness there is activity. Because of consciousness there is mind and matter; also because of mind and matter there is consciousness. Because of mind and matter there is the sixth base; also because of the sixth base there is mind and matter. Because of the sixth base there is contact; also because of contact there is the sixth base. Because of contact there is feeling; also because of feeling there is contact. Because of feeling there is craving; also because of craving there is feeling. Because of craving there is attachment; also because of attachment there is craving. Because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering. (3) (15)Tattha katamo paridevo? Because of ignorance there is activity; also because of activity there is ignorance. Because of activity there is consciousness; also because of consciousness there is activity. Because of consciousness there is mind and matter; also because of mind and matter there is consciousness. Because of mind and matter there are six bases; also because of the sixth base there is mind and matter. Because of the sixth base there is contact; also because of contact there is the sixth base. Because of contact there is feeling; also because of feeling there is contact. Because of feeling there is craving; also because of craving there is feeling. Because of craving there is attachment; also because of attachment there is craving. Because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering. (4) (16)Ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena byasanena samannāgatassa, aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ vācā palāpo vippalāpo lālappo lālappanā lālappitattaṁ—(Here Ends) Reciprocity Tetradayaṁ vuccati “paridevo”.

SummaryTattha katamaṁ dukkhaṁ? Because of activity there is ignorance;* because of consciousness there is ignorance;* because of mind there is ignorance;* because of the sixth base there is ignorance;* because of contact there is ignorance;* because of feeling there is ignorance;* because of craving there is ignorance;* because of attachment there is ignorance;* because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is craving; because of craving there is attachment; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Yaṁ kāyikaṁ asātaṁ kāyikaṁ dukkhaṁ kāyasamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ kāyasamphassajā asātā dukkhā vedanā—* See paragraphs243–246inclusive.idaṁ vuccati “dukkhaṁ”.

* See paragraphs243–246inclusive.Tattha katamaṁ domanassaṁ? (Here Ends) SummaryYaṁ cetasikaṁ asātaṁ, cetasikaṁ dukkhaṁ, cetosamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ, cetosamphassajā asātā dukkhā vedanā—5. Causal Tetradidaṁ vuccati “domanassaṁ”.

What states are bad? At the time when bad consciousness arises accompanied by mental pleasure, associated with wrong view, having visible object, audible object, odorous object, sapid object, tangible object, ideational object or is concerned with whatever (object); at that time because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is craving; because of craving there is attachment; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Tattha katamo upāyāso? Therein what isignorance? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called ignorance.Ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena byasanena samannāgatassa, aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ—ignoranceayaṁ vuccati “upāyāso”.

* See paragraph180.Evametassa kevalassa dukkhakkhandhassa samudayo hotīti, evametassa kevalassa dukkhakkhandhassa saṅgati hoti, samāgamo hoti, samodhānaṁ hoti, pātubhāvo hoti. * See paragraph180.Tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

Thereinwhat is“because of ignorance there is activity”? That which is volition, being volitional, state of being volitional. This is called “because of ignorance there is activity”.Suttantabhājanīyaṁ.

“because of ignorance there is activity”2. Abhidhammabhājanīya

Therein what is“because of activity there is consciousness”? That which is consciousness, mind, ideation, heart, lucence, mind, mind base, controlling faculty of mind, consciousness, the aggregate of consciousness; and, depending on the aforesaid, mind-consciousness-element. This is called “because of activity there is consciousness”.2.1. Paccayacatukka

“because of activity there is consciousness”Avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Therein what is“because of consciousness there is mind”? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called “because of consciousness there is mind”.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“because of consciousness there is mind”Avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Therein what is“because of mind there is the sixth base”? That which is consciousness, mind, ideation, heart, lucence, mind, mind base, controlling faculty of mind, consciousness, the aggregate of consciousness; and, depending on the aforesaid, mind-consciousness-element. This is called “because of mind there is the sixth base”.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“because of mind there is the sixth base”Avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Therein what is“because of the sixth base there is contact”? That which is contact, contacting, act of contacting, state of contacting. This is called “because of the sixth base there is contact”.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“because of the sixth base there is contact”Avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Therein what is“because of contact there is feeling”? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called “because of contact there is feeling”.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“because of contact there is feeling”Paccayacatukkaṁ.

Therein what is“because of feeling there is craving”? That which is lusting, infatuation, seduction, compliance, passion, passionate lust, infatuation of consciousness. This is called “because of feeling there is craving”.2.2. Hetucatukka

“because of feeling there is craving”Avijjāpaccayā saṅkhāro avijjāhetuko, saṅkhārapaccayā viññāṇaṁ saṅkhārahetukaṁ, viññāṇapaccayā nāmaṁ viññāṇahetukaṁ, nāmapaccayā chaṭṭhāyatanaṁ nāmahetukaṁ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṁ taṇhāhetukaṁ; Therein what is“because of craving there is attachment”? That which is wrong view, resorting to wrong view, jungle of wrong view, wilderness of wrong view, distortion of wrong view, vacillation of wrong view, fetter of wrong view, grip, fixity, conviction, perversion, evil path, false pathway, falseness, base of heresy, inverted grip. This is called “because of craving there is attachment”.upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. “because of craving there is attachment”Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Therein what is“because of attachment there is becoming”? With the exception of attachment (it is) the aggregate of feeling,|aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called “because of attachment there is becoming”.Avijjāpaccayā saṅkhāro avijjāhetuko, saṅkhārapaccayā viññāṇaṁ saṅkhārahetukaṁ, viññāṇapaccayā nāmaṁ viññāṇahetukaṁ, nāmapaccayā phasso nāmahetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṁ taṇhāhetukaṁ; “because of attachment there is becoming”upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Therein what is“because of becoming there is birth”? That which for this or that state is birth, genesis, existence, full existence, appearance. This is called “because of becoming there is birth”.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“because of becoming there is birth”Avijjāpaccayā saṅkhāro avijjāhetuko, saṅkhārapaccayā viññāṇaṁ saṅkhārahetukaṁ, viññāṇapaccayā nāmarūpaṁ viññāṇahetukaṁ, nāmarūpapaccayā chaṭṭhāyatanaṁ nāmarūpahetukaṁ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṁ taṇhāhetukaṁ; Therein what is“because of birth there is ageing and death”? There is ageing; there is death. Therein what isageing? That which for this or that state is ageing, decrepitude, the dwindling of life. This is called ageing. Therein what isdeath? That which for this or that state is destruction, decay, breaking up, disintegration, impermanence, disappearance. This is called death. Thus is this ageing and this death. This is called “because of birth there is ageing and death”.upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. “because of birth there is ageing and death”Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

ageingAvijjāpaccayā saṅkhāro avijjāhetuko, saṅkhārapaccayā viññāṇaṁ saṅkhārahetukaṁ, viññāṇapaccayā nāmarūpaṁ viññāṇahetukaṁ, nāmarūpapaccayā saḷāyatanaṁ nāmarūpahetukaṁ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṁ taṇhāhetukaṁ; deathupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. “Thus is the arising of this whole mass of suffering” means: Thus is the combination, the assemblage, the collocation, the appearance of this whole mass of suffering. Therefore this is called “thus is the arising of this whole mass of suffering”. (1)Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

… At that time because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is contact; because of contact there is feeling; because of feeling there is craving;because of craving there is attachment; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Hetucatukkaṁ.

Therein what isignorance? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called ignorance.2.3. Sampayuttacatukka

ignoranceAvijjāpaccayā saṅkhāro avijjāsampayutto, saṅkhārapaccayā viññāṇaṁ saṅkhārasampayuttaṁ, viññāṇapaccayā nāmaṁ viññāṇasampayuttaṁ, nāmapaccayā chaṭṭhāyatanaṁ nāmasampayuttaṁ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto, phassapaccayā vedanā phassasampayuttā, vedanāpaccayā taṇhā vedanāsampayuttā, taṇhāpaccayā upādānaṁ taṇhāsampayuttaṁ; * See paragraph180.upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. * See paragraph180.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Therein what is“because of ignorance there is activity”? That which is volition, being volitional, state of being volitional. This is called “because of ignorance there is activity”.Avijjāpaccayā saṅkhāro avijjāsampayutto, saṅkhārapaccayā viññāṇaṁ saṅkhārasampayuttaṁ, viññāṇapaccayā nāmaṁ viññāṇasampayuttaṁ, nāmapaccayā phasso nāmasampayutto, phassapaccayā vedanā phassasampayuttā, vedanāpaccayā taṇhā vedanāsampayuttā, taṇhāpaccayā upādānaṁ taṇhāsampayuttaṁ; “because of ignorance there is activity”upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Therein what is“because of activity there is consciousness”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of activity there is consciousness”.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“because of activity there is consciousness”Avijjāpaccayā saṅkhāro avijjāsampayutto, saṅkhārapaccayā viññāṇaṁ saṅkhārasampayuttaṁ, viññāṇapaccayā nāmarūpaṁ viññāṇasampayuttaṁ nāmaṁ, nāmarūpapaccayā chaṭṭhāyatanaṁ nāmarūpasampayuttaṁ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto, phassapaccayā vedanā phassasampayuttā, vedanāpaccayā taṇhā vedanāsampayuttā, taṇhāpaccayā upādānaṁ taṇhāsampayuttaṁ; * See paragraph184.upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. * See paragraph184.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Therein what is“because of consciousness there is mind”?|The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called “because of consciousness there is mind”.Avijjāpaccayā saṅkhāro avijjāsampayutto, saṅkhārapaccayā viññāṇaṁ saṅkhārasampayuttaṁ, viññāṇapaccayā nāmarūpaṁ viññāṇasampayuttaṁ nāmaṁ, nāmarūpapaccayā saḷāyatanaṁ nāmasampayuttaṁ chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto, phassapaccayā vedanā phassasampayuttā, vedanāpaccayā taṇhā vedanāsampayuttā, taṇhāpaccayā upādānaṁ taṇhāsampayuttaṁ; “because of consciousness there is mind”upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. “Because of mind there is contact”, therein what ismind? With the exception of contact (it is) the aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called mind.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Therein what is“because of mind there is contact”? That which is contact, contacting, act of contacting, state of contacting. This is called “because of mind there is contact”.* Therefore this is called “thus is the arising of this whole mass of suffering”. (2)Sampayuttacatukkaṁ.

“because of mind there is contact”2.4. Aññamaññacatukka

* See paragraph249.Avijjāpaccayā saṅkhāro, saṅkhārapaccayāpi avijjā; * See paragraph249.saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayāpi saṅkhāro; … At that time because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind and matter; because of mind and matter there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is craving; because of craving there is attachment; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.viññāṇapaccayā nāmaṁ, nāmapaccayāpi viññāṇaṁ; Therein what isignorance? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called ignorance.nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayāpi nāmaṁ; ignorancechaṭṭhāyatanapaccayā phasso, phassapaccayāpi chaṭṭhāyatanaṁ; * See paragraph180.phassapaccayā vedanā, vedanāpaccayāpi phasso; * See paragraph180.vedanāpaccayā taṇhā, taṇhāpaccayāpi vedanā; Therein what is“because of ignorance there is activity”? That which is volition, being volitional, state of being volitional. This is called “because of ignorance there is activity”.taṇhāpaccayā upādānaṁ, upādānapaccayāpi taṇhā; “because of ignorance there is activity”upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Therein what is“because of activity there is consciousness”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of activity there is consciousness”.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“because of activity there is consciousness”Avijjāpaccayā saṅkhāro, saṅkhārapaccayāpi avijjā; * See paragraph184.saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayāpi saṅkhāro; * See paragraph184.viññāṇapaccayā nāmaṁ, nāmapaccayāpi viññāṇaṁ; Therein what is“because of consciousness there is mind and matter”? There is mind; there is matter. Therein what ismind? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called mind. Therein what ismatter? The initial arising of eye base; initial arising of ear base; initial arising of nose base; initial arising of tongue base; initial arising of|body base; or whatever other material quality there is born of consciousness, caused by consciousness, generated by consciousness. This is called matter. Thus is this mind and this matter. This is called “because of consciousness there is mind and matter”.nāmapaccayā phasso, phassapaccayāpi nāmaṁ; “because of consciousness there is mind and matter”phassapaccayā vedanā, vedanāpaccayāpi phasso; mattervedanāpaccayā taṇhā, taṇhāpaccayāpi vedanā; “Because of mind there is the sixth base”; there is mind; there is matter. Therein what ismind? The aggregate of feeling; aggregate of perception, aggregate of mental concomitants. This is called mind. Therein what ismatter? That material quality depending on which mind-consciousness-element exists. This is called matter. Thus is this mind and this matter. This is called mind and matter.taṇhāpaccayā upādānaṁ, upādānapaccayāpi taṇhā; matterupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Therein what is“because of mind and matter there is the sixth base”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of mind and matter there is the sixth base”.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“because of mind and matter there is the sixth base”Avijjāpaccayā saṅkhāro, saṅkhārapaccayāpi avijjā; * See paragraph184.saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayāpi saṅkhāro; * See paragraph184.viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayāpi viññāṇaṁ; Therein what is“because of the sixth base there is contact”? That which is contact, contacting, act of contacting, state of contacting. This is called “because of the sixth base there is contact”.* Therefore this is called “thus is the arising of this whole mass of suffering”. (3)nāmarūpapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayāpi nāmarūpaṁ; “because of the sixth base there is contact”chaṭṭhāyatanapaccayā phasso, phassapaccayāpi chaṭṭhāyatanaṁ; * See paragraph249.phassapaccayā vedanā, vedanāpaccayāpi phasso; * See paragraph249.vedanāpaccayā taṇhā, taṇhāpaccayāpi vedanā; … At that time because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind and matter; because of mind and matter there are six bases; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is craving; because of craving there is attachment; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.taṇhāpaccayā upādānaṁ, upādānapaccayāpi taṇhā; Therein what isignorance? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called ignorance.upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. ignoranceEvametassa kevalassa dukkhakkhandhassa samudayo hoti.

* See paragraph180.Avijjāpaccayā saṅkhāro, saṅkhārapaccayāpi avijjā; * See paragraph180.saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayāpi saṅkhāro; Therein what is“because of ignorance there is activity”? That which is volition, being volitional, state of being volitional. This is called “because of ignorance there is activity”viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayāpi viññāṇaṁ; “because of ignorance there is activity”nāmarūpapaccayā saḷāyatanaṁ, chaṭṭhāyatanapaccayāpi nāmarūpaṁ; Thereinwhat is“because of activity there is consciousness”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of activity there is consciousness”.chaṭṭhāyatanapaccayā phasso, phassapaccayāpi chaṭṭhāyatanaṁ; “because of activity there is consciousness”phassapaccayā vedanā, vedanāpaccayāpi phasso; * See paragraph184.vedanāpaccayā taṇhā, taṇhāpaccayāpi vedanā; * See paragraph184.taṇhāpaccayā upādānaṁ, upādānapaccayāpi taṇhā; Therein what is“because of consciousness there is mind and matter”? There is mind; there is matter. Therein what ismind? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called mind. Therein what ismatter? The initial arising of eye base; initial arising of ear base; initial arising of nose base; initial arising of tongue base; initial arising of body base; or whatever other material quality there is born of consciousness, caused by consciousness, generated by consciousness. This is called matter. Thus is this mind and this matter. This is called “because of consciousness there is mind and matter”.upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. “because of consciousness there is mind and matter”Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

matterAññamaññacatukkaṁ.

“Because of mind and matter there are six bases”; there is mind; there is matter. Therein what ismind? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called mind. Therein what ismatter? The four great essentials and that material quality depending on which mind-consciousness-element exists. This is called matter. Thus is this mind and this matter. This is called mind and matter.2.4.1. Mātikā

matterSaṅkhārapaccayā avijjā …pe… Therein what is“because of mind and matter there are six bases”? Eye base, ear base, nose base, tongue base, body base, mind base. This is called “because of mind and matter there are six bases”.viññāṇapaccayā avijjā …pe… “because of mind and matter there are six bases”nāmapaccayā avijjā …pe… Therein what is“because of the sixth base there is contact”? That which is contact, contacting, act of contacting, state of contacting. This is called “because of the sixth base there is contact”.* Therefore this is called “thus is the arising of this whole mass of suffering”. (4)chaṭṭhāyatanapaccayā avijjā …pe… “because of the sixth base there is contact”phassapaccayā avijjā …pe… * See paragraph249.vedanāpaccayā avijjā …pe… * See paragraph249.taṇhāpaccayā avijjā …pe… (Here Ends) Causal Tetradupādānapaccayā avijjā …pe… 6. Root Tetradavijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. … At that time because of ignorance there is activity rooted in ignorance; because of activity there is consciousness rooted in|activity; because of consciousness there is mind rooted in consciousness; because of mind there is the sixth base rooted in mind; because of the sixth base there is contact rooted in the sixth base; because of contact there is feeling rooted in contact; because of feeling there is craving rooted in feeling; because of craving there is attachment rooted in craving; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Therein what isignorance? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called ignorance.Mātikā.

ignorance2.5.1. Akusalacitta

* See paragraph180.Katame dhammā akusalā? * See paragraph180.Yasmiṁ samaye akusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ diṭṭhigatasampayuttaṁ rūpārammaṇaṁ vā saddārammaṇaṁ vā gandhārammaṇaṁ vā rasārammaṇaṁ vā phoṭṭhabbārammaṇaṁ vā dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Therein what is“because of ignorance there is activity rooted in ignorance”? That which is volition, being volitional, state of being volitional. This is called “because of ignorance there is activity rooted in ignorance”.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“because of ignorance there is activity rooted in ignorance”Tattha katamā avijjā? Therein what is“because of activity there is consciousness rooted in activity”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of activity there is consciousness rooted in activity”.Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—“because of activity there is consciousness rooted in activity”ayaṁ vuccati “avijjā”.

* See paragraph184.Tattha katamo avijjāpaccayā saṅkhāro? * See paragraph184.Yā cetanā sañcetanā sañcetayitattaṁ—Therein what is“because of consciousness there is mind rooted in consciousness”? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called “because of consciousness there is mind rooted in consciousness”.ayaṁ vuccati “avijjāpaccayā saṅkhāro”.

“because of consciousness there is mind rooted in consciousness”Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ? Therein what is“because of mind there is the sixth base rooted in mind”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of mind there is the sixth base rooted in mind”.Yaṁ cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—“because of mind there is the sixth base rooted in mind”idaṁ vuccati “saṅkhārapaccayā viññāṇaṁ”.

* See paragraph184.Tattha katamaṁ viññāṇapaccayā nāmaṁ? * See paragraph184.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—Therein what is“because of the sixth base there is contact rooted in the sixth base”? That which is contact, contacting, act of contacting, state of contacting. This is called “because of the sixth base there is contact rooted in the sixth base”.idaṁ vuccati “viññāṇapaccayā nāmaṁ”.

“because of the sixth base there is contact rooted in the sixth base”Tattha katamaṁ nāmapaccayā chaṭṭhāyatanaṁ? Thereinwhat is“because of contact there is feeling rooted in contact”? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called “because of contact there is feeling rooted in contact”.Yaṁ cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—“because of contact there is feeling rooted in contact”idaṁ vuccati “nāmapaccayā chaṭṭhāyatanaṁ”.

Therein what is“because of feeling there is craving rooted in feeling”? That which is lusting, infatuation,* infatuation of consciousness. This is called “because of feeling there is craving rooted in feeling”.Tattha katamo chaṭṭhāyatanapaccayā phasso? “because of feeling there is craving rooted in feeling”Yo phasso phusanā samphusanā samphusitattaṁ—* See paragraph249.ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso”.

* See paragraph249.Tattha katamā phassapaccayā vedanā? Therein what is“because of craving there is attachment rooted in craving”? That which is wrong view, resorting to wrong view,* base of heresy, inverted grip. This is called “because of craving there is attachment rooted in craving”.* Therefore this is called “thus is the arising of this whole mass of suffering”. (1) (5)Yaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—“because of craving there is attachment rooted in craving”ayaṁ vuccati “phassapaccayā vedanā”.

* See paragraph249.Tattha katamā vedanāpaccayā taṇhā? * See paragraph249.Yo rāgo sārāgo anunayo anurodho nandī nandirāgo cittassa sārāgo—… At that time because of ignorance there is activity rooted in ignorance; because of activity there is consciousness rooted in activity; because of consciousness there is mind rooted in consciousness; because of mind there is contact rooted in mind; because of contact there is feeling rooted in contact; because of feeling there is craving rooted in feeling; because of craving there is attachment rooted in craving; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.ayaṁ vuccati “vedanāpaccayā taṇhā”.

Therein what isignorance? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called ignorance.Tattha katamaṁ taṇhāpaccayā upādānaṁ? ignoranceYā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ gāho patiṭṭhāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyāsaggāho—* See paragraph180.idaṁ vuccati “taṇhāpaccayā upādānaṁ”.

* See paragraph180.Tattha katamo upādānapaccayā bhavo? Therein what is“because of ignorance there is activity rooted in ignorance”? That which is volition, being volitional, state of being volitional. This is called “because of ignorance there is activity rooted in ignorance”.Ṭhapetvā upādānaṁ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho—“because of ignorance there is activity rooted in ignorance”ayaṁ vuccati “upādānapaccayā bhavo”.

Therein what is“because of activity there is consciousness rooted in activity”? That which is consciousness, mind, ideation,|* and, depending on the aforesaid, mind-consciousness-element. This is called “because of activity there is consciousness rooted in activity”.Tattha katamā bhavapaccayā jāti? “because of activity there is consciousness rooted in activity”Yā tesaṁ tesaṁ dhammānaṁ jāti sañjāti nibbatti abhinibbatti pātubhāvo—* See paragraph184.ayaṁ vuccati “bhavapaccayā jāti”.

* See paragraph184.Tattha katamaṁ jātipaccayā jarāmaraṇaṁ? Therein what is“because of consciousness there is mind rooted in consciousness”? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called “because of consciousness there is mind rooted in consciousness”.Atthi jarā, atthi maraṇaṁ. “because of consciousness there is mind rooted in consciousness”Tattha katamā jarā? “Because of mind there is contact rooted in mind”, therein what ismind? With the exception of contact (it is) the aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called mind.Yā tesaṁ tesaṁ dhammānaṁ jarā jīraṇatā āyuno saṁhāni—Therein what is“because of mind there is contact rooted in mind”? That which is contact, contacting, act of contacting, state of contacting. This is called “because of mind there is contact rooted in mind”.* Therefore this is called “thus is the arising of this whole mass of suffering”. (2) (6)ayaṁ vuccati “jarā”. “because of mind there is contact rooted in mind”Tattha katamaṁ maraṇaṁ? * See paragraph249.Yo tesaṁ tesaṁ dhammānaṁ khayo vayo bhedo paribhedo aniccatā antaradhānaṁ—* See paragraph249.idaṁ vuccati “maraṇaṁ”. … At that time because of ignorance there is activity rooted in ignorance; because of activity there is consciousness rooted in activity; because of consciousness there is mind and matter rooted in consciousness; because of mind and matter there is the sixth base rooted in mind and matter; because of the sixth base there is contact rooted in the sixth base; because of contact there is feeling rooted in contact; because of feeling there is craving rooted in feeling; because of craving there is attachment rooted in craving; because of attachment there is becoming;because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Iti ayañca jarā, idañca maraṇaṁ. Therein what isignorance? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called ignorance.Idaṁ vuccati “jātipaccayā jarāmaraṇaṁ”.

ignoranceEvametassa kevalassa dukkhakkhandhassa samudayo hotīti. * See paragraph180.Evametassa kevalassa dukkhakkhandhassa saṅgati hoti, samāgamo hoti, samodhānaṁ hoti, pātubhāvo hoti. * See paragraph180.Tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

Therein what is“because of ignorance there is activity rooted in ignorance”? That which is volition, being volitional, state of being volitional. This is called “because of ignorance there is activity rooted in ignorance”.Tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. “because of ignorance there is activity rooted in ignorance”Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Thereinwhat is“because of activity there is consciousness rooted in activity”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of activity there is consciousness rooted in activity”.Tattha katamā avijjā? “because of activity there is consciousness rooted in activity”Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—* See paragraph184.ayaṁ vuccati “avijjā”.

* See paragraph184.Tattha katamo avijjāpaccayā saṅkhāro? Therein what is“because of consciousness there is mind and matter rooted in consciousness”? There is mind; there is matter. Therein what ismind? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called mind. Therein what ismatter? The initial arising of eye base; initial arising of ear base; initial arising of nose base; initial arising of tongue base; initial arising of body base; or whatever other material quality there is born of consciousness, caused by consciousness, generated by consciousness. This is called matter. Thus is this mind and this matter. This is called “because of consciousness there is mind and matter rooted in consciousness”.Yā cetanā sañcetanā sañcetayitattaṁ—“because of consciousness there is mind and matter rooted in consciousness”ayaṁ vuccati “avijjāpaccayā saṅkhāro”.

matterTattha katamaṁ saṅkhārapaccayā viññāṇaṁ? “Because of mind and matter there is the sixth base rooted in mind and matter”, there is mind; there is matter. Therein what ismind? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called mind. Therein what ismatter? That material quality depending on which mind-consciousness-element exists. This is called matter. Thus is this mind and this matter. This is called mind and matter.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—matteridaṁ vuccati “saṅkhārapaccayā viññāṇaṁ”.

Therein what is“because of mind and matter there is the sixth base rooted in mind and matter”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of mind and matter there is the sixth base rooted in mind and matter”.Tattha katamaṁ viññāṇapaccayā nāmaṁ? “because of mind and matter there is the sixth base rooted in mind and matter”Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—* See paragraph184.idaṁ vuccati “viññāṇapaccayā nāmaṁ”.

* See paragraph184.Nāmapaccayā phassoti. Therein what is“because of the sixth base there is contact rooted in the sixth base”? That which is contact, contacting, act of contacting, state of contacting. This is called “because of the sixth base there is contact rooted in the sixth base”.* Therefore this is called “thus is the arising of this whole mass of suffering”. (3) (7)Tattha katamaṁ nāmaṁ? “because of the sixth base there is contact rooted in the sixth base”Ṭhapetvā phassaṁ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho—* See paragraph249.idaṁ vuccati “nāmaṁ”.

* See paragraph249.Tattha katamo nāmapaccayā phasso? … At that time because of ignorance there is activity rooted in ignorance; because of activity there is consciousness rooted in|activity; because of consciousness there is mind and matter rooted in consciousness; because of mind and matter there are six bases rooted in mind and matter; because of the sixth base there is contact rooted in the sixth base; because of contact there is feeling rooted in contact; because of feeling there is craving rooted in feeling; because of craving there is attachment rooted in craving; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Yo phasso phusanā samphusanā samphusitattaṁ—Therein what isignorance? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called ignorance.ayaṁ vuccati “nāmapaccayā phasso” …pe… ignorancetena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

* See paragraph180.Tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. * See paragraph180.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Therein what is“because of ignorance there is activity rooted in ignorance”? That which is volition, being volitional, state of being volitional. This is called “because of ignorance there is activity rooted in ignorance”.Tattha katamā avijjā? “because of ignorance there is activity rooted in ignorance”Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—Therein what is“because of activity there is consciousness rooted in activity”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of activity there is consciousness rooted in activity”.ayaṁ vuccati “avijjā”.

“because of activity there is consciousness rooted in activity”Tattha katamo avijjāpaccayā saṅkhāro? * See paragraph184.Yā cetanā sañcetanā sañcetayitattaṁ—* See paragraph184.ayaṁ vuccati “avijjāpaccayā saṅkhāro”.

Therein what is“because of consciousness there is mind and matter rooted in consciousness”? There is mind; there is matter. Therein what ismind? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called mind. Therein what ismatter? The initial arising of eye base; initial arising of ear base; initial arising of nose base; initial arising of tongue base; initial arising of body base; or whatever other material quality there is born of consciousness, caused by consciousness, generated by consciousness. This is called matter. Thus is this mind and this matter. This is called “because of consciousness there is mind and matter rooted in consciousness”.Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ? “because of consciousness there is mind and matter rooted in consciousness”Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—matteridaṁ vuccati “saṅkhārapaccayā viññāṇaṁ”.

“Because of mind and matter there are six bases rooted in mind and matter”, there is mind; there is matter. Therein what ismind? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called mind. Therein what ismatter?|The four great essentials and that material quality depending on which mind-consciousness-element exists. This is called matter. Thus is this mind and this matter. This is called mind and matter.Tattha katamaṁ viññāṇapaccayā nāmarūpaṁ? matterAtthi nāmaṁ, atthi rūpaṁ. Therein what is“because of mind and matter there are six bases rooted in mind and matter”?Eye base, ear base, nose base, tongue base, body base, mind base. This is called “because of mind and matter there are six bases rooted in mind and matter”.Tattha katamaṁ nāmaṁ? “because of mind and matter there are six bases rooted in mind and matter”Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—Therein what is“because of the sixth base there is contact rooted in the sixth base”? That which is contact, contacting, act of contacting, state of contacting. This is called “because of the sixth base there is contact rooted in the sixth base”.idaṁ vuccati “nāmaṁ”. “because of the sixth base there is contact rooted in the sixth base”Tattha katamaṁ rūpaṁ? Therein what is“because of contact there is feeling rooted in contact”? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called “because of contact there is feeling rooted in contact”.Cakkhāyatanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṁ vā panaññampi atthi rūpaṁ cittajaṁ cittahetukaṁ cittasamuṭṭhānaṁ—“because of contact there is feeling rooted in contact”idaṁ vuccati “rūpaṁ”. Therein what is“because of feeling there is craving rooted in feeling”? That which is lusting, infatuation,* infatuation of consciousness. This is called “because of feeling there is craving rooted in feeling”.Iti idañca nāmaṁ, idañca rūpaṁ. “because of feeling there is craving rooted in feeling”Idaṁ vuccati “viññāṇapaccayā nāmarūpaṁ”.

* See paragraph249.Nāmarūpapaccayā chaṭṭhāyatananti. * See paragraph249.Atthi nāmaṁ, atthi rūpaṁ. Therein what is“because of craving there is attachment rooted in craving”? That which is wrong view, resorting to wrong view,* base of heresy, inverted grip. This is called “because of craving there is attachment rooted in craving”.* Therefore this is called “thus is the arising of this whole mass of suffering”. (4) (8)Tattha katamaṁ nāmaṁ? “because of craving there is attachment rooted in craving”Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—* See paragraph249.idaṁ vuccati “nāmaṁ”. * See paragraph249.Tattha katamaṁ rūpaṁ? (Here Ends) Root TetradYaṁ rūpaṁ nissāya manoviññāṇadhātu vattati—7. Association Tetradidaṁ vuccati “rūpaṁ”. … At that time because of ignorance there is activity associated with ignorance; because of activity there is consciousness associated with activity; because of consciousness there is mind associated with consciousness; because of mind there is the sixth base associated with mind; because of the sixth base there is|contact associated with the sixth base; because of contact there is feeling associated with contact; because of feeling there is craving associated with feeling; because of craving there is attachment associated with craving; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Iti idañca nāmaṁ, idañca rūpaṁ. Therein what isignorance? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called ignorance.Idaṁ vuccati “nāmarūpaṁ”.

ignoranceTattha katamaṁ nāmarūpapaccayā chaṭṭhāyatanaṁ? * See paragraph180.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—* See paragraph180.idaṁ vuccati “nāmarūpapaccayā chaṭṭhāyatanaṁ”.

Therein what is“because of ignorance there is activity associated with ignorance”? That which is volition, being volitional, state of being volitional. This is called “because of ignorance there is activity associated with ignorance”.Tattha katamo chaṭṭhāyatanapaccayā phasso? “because of ignorance there is activity associated with ignorance”Yo phasso phusanā samphusanā samphusitattaṁ—Therein what is“because of activity there is consciousness associated with activity”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of activity there is consciousness associated with activity”.ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso” …pe… “because of activity there is consciousness associated with activity”tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

* See paragraph184.Tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. * See paragraph184.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Therein what is“because of consciousness there is mind associated with consciousness”? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called “because of consciousness there is mind associated with consciousness”.Tattha katamā avijjā? “because of consciousness there is mind associated with consciousness”Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—Therein what is“because of mind there is the sixth base associated with mind”?That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of mind there is the sixth base associated with mind”.ayaṁ vuccati “avijjā”.

“because of mind there is the sixth base associated with mind”Tattha katamo avijjāpaccayā saṅkhāro? * See paragraph184.Yā cetanā sañcetanā sañcetayitattaṁ—* See paragraph184.ayaṁ vuccati “avijjāpaccayā saṅkhāro”.

Therein what is“because of the sixth base there is contact associated with the sixth base”? That which is contact, contacting, act of contacting, state of contacting. This is called “because of the sixth base there is contact associated with the sixth base”.Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ? “because of the sixth base there is contact associated with the sixth base”Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—Therein what is“because of contact there is feeling associated with contact”? That which is mental ease, mental pleasure,|easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called “because of contact there is feeling associated with contact”.idaṁ vuccati “saṅkhārapaccayā viññāṇaṁ”.

“because of contact there is feeling associated with contact”Tattha katamaṁ viññāṇapaccayā nāmarūpaṁ? Therein what is“because of feeling there is craving associated with feeling”? That which is lusting, infatuation,* infatuation of consciousness. This is called “because of feeling there is craving associated with feeling”.Atthi nāmaṁ, atthi rūpaṁ. “because of feeling there is craving associated with feeling”Tattha katamaṁ nāmaṁ? * See paragraph249.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—* See paragraph249.idaṁ vuccati “nāmaṁ”. Therein what is“because of craving there is attachment associated with craving”? That which is wrong view, resorting to wrong view,* base of heresy, inverted grip. This is called “because of craving there is attachment associated with craving”.* Therefore this is called “thus is the arising of this whole mass of suffering”. (1) (9)Tattha katamaṁ rūpaṁ? “because of craving there is attachment associated with craving”Cakkhāyatanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṁ vā panaññampi atthi rūpaṁ cittajaṁ cittahetukaṁ cittasamuṭṭhānaṁ—* See paragraph249.idaṁ vuccati “rūpaṁ”. * See paragraph249.Iti idañca nāmaṁ, idañca rūpaṁ. … At that time because of ignorance there is activity associated with ignorance; because of activity there is consciousness associated with activity; because of consciousness there is mind associated with consciousness; because of mind there is contact associated with mind; because of contact there is feeling associated with contact; because of feeling there is craving associated with feeling; because of craving there is attachment associated with craving; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Idaṁ vuccati “viññāṇapaccayā nāmarūpaṁ”.

Therein what isignorance? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called ignorance.Nāmarūpapaccayā saḷāyatananti. ignoranceAtthi nāmaṁ, atthi rūpaṁ. * See paragraph180.Tattha katamaṁ nāmaṁ? * See paragraph180.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—Therein what is“because of ignorance there is activity associated with ignorance”?That which is volition, being volitional, state of being volitional. This is called “because of ignorance there is activity associated with ignorance”.idaṁ vuccati “nāmaṁ”. “because of ignorance there is activity associated with ignorance”Tattha katamaṁ rūpaṁ? Therein what is“because of activity there is consciousness associated with activity”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-|element. This is called “because of activity there is consciousness associated with activity”.Cattāro ca mahābhūtā, yañca rūpaṁ nissāya manoviññāṇadhātu vattati—“because of activity there is consciousness associated with activity”idaṁ vuccati “rūpaṁ”. * See paragraph184.Iti idañca nāmaṁ, idañca rūpaṁ. * See paragraph184.Idaṁ vuccati “nāmarūpaṁ”.

Therein what is“because of consciousness there is mind associated with consciousness”? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called “because of consciousness there is mind associated with consciousness”.Tattha katamaṁ nāmarūpapaccayā saḷāyatanaṁ? “because of consciousness there is mind associated with consciousness”Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ—“Because of mind there is contact associated with mind”, therein what ismind? With the exception of contact (it is) the aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called mind.idaṁ vuccati “nāmarūpapaccayā saḷāyatanaṁ”.

Therein what is“because of mind there is contact associated with mind”? That which is contact, contacting, act of contacting, state of contacting. This is called “because of mind there is contact associated with mind”.* Therefore this is called “thus is the arising of this whole mass of suffering”. (2) (10)Tattha katamo chaṭṭhāyatanapaccayā phasso? “because of mind there is contact associated with mind”Yo phasso phusanā samphusanā samphusitattaṁ—* See paragraph249.ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso” …pe… * See paragraph249.tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

… At that time because of ignorance there is activity associated with ignorance; because of activity there is consciousness associated with activity; because of consciousness there is mind and matter, mind associated with consciousness; because of mind and matter there is the sixth base associated with mind; because of the sixth base there is contact associated with the sixth base; because of contact there is feeling associated with contact; because of feeling there is craving associated with feeling; because of craving there is attachment associated with craving; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Paccayacatukkaṁ.

Therein what isignorance? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called ignorance.2.6. Hetucatukka

ignoranceTasmiṁ samaye avijjāpaccayā saṅkhāro avijjāhetuko, saṅkhārapaccayā viññāṇaṁ saṅkhārahetukaṁ, viññāṇapaccayā nāmaṁ viññāṇahetukaṁ, nāmapaccayā chaṭṭhāyatanaṁ nāmahetukaṁ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṁ taṇhāhetukaṁ; * See paragraph180.upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. * See paragraph180.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Therein what is“because of ignorance there is activity associated with ignorance”? That which is volition, being|volitional, state of being volitional. This is called “because of ignorance there is activity associated with ignorance”.Tattha katamā avijjā? “because of ignorance there is activity associated with ignorance”Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—Therein what is“because of activity there is consciousness associated with activity”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of activity there is consciousness associated with activity”.ayaṁ vuccati “avijjā”.

“because of activity there is consciousness associated with activity”Tattha katamo avijjāpaccayā saṅkhāro avijjāhetuko? * See paragraph184.Yā cetanā sañcetanā sañcetayitattaṁ—* See paragraph184.ayaṁ vuccati “avijjāpaccayā saṅkhāro avijjāhetuko”.

Therein what is“because of consciousness there is mind and matter, mind associated with consciousness”? There is mind; there is matter. Therein what ismind? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called mind. Therein what ismatter? The initial arising of eye base; initial arising of ear base; initial arising of nose base; initial arising of tongue base; initial arising of body base; or whatever other material quality there is born of consciousness, caused by consciousness, generated by consciousness. This is called matter. Thus is this mind and this matter. This is called “because of consciousness there is mind and matter, mind associated with consciousness”.Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ saṅkhārahetukaṁ? “because of consciousness there is mind and matter, mind associated with consciousness”Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—matteridaṁ vuccati “saṅkhārapaccayā viññāṇaṁ saṅkhārahetukaṁ”.

“Because of mind and matter there is the sixth base associated with mind”, there is mind; there is matter. Therein what ismind? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called mind. Therein what ismatter? That material quality depending on which mind-consciousness-element exists. This is called matter. Thus is this mind and this matter. This is called mind and matter.Tattha katamaṁ viññāṇapaccayā nāmaṁ viññāṇahetukaṁ? matterVedanākkhandho, saññākkhandho, saṅkhārakkhandho—Therein what is“because of mind and matter there is the sixth base associated with mind”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of mind and matter there is the sixth base associated with mind”.idaṁ vuccati “viññāṇapaccayā nāmaṁ viññāṇahetukaṁ”.

“because of mind and matter there is the sixth base associated with mind”Tattha katamaṁ nāmapaccayā chaṭṭhāyatanaṁ nāmahetukaṁ? * See paragraph184.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—* See paragraph184.idaṁ vuccati “nāmapaccayā chaṭṭhāyatanaṁ nāmahetukaṁ”.

Therein what is“because of the sixth base there is contact associated with the sixth base”? That which is contact, contacting, act of contacting, state of contacting. This is called “because of the sixth base there is contact associated with the sixth base”.* Therefore this is called “thus is the arising of this whole mass of suffering”. (3) (11)Tattha katamo chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko? “because of the sixth base there is contact associated with the sixth base”Yo phasso phusanā samphusanā samphusitattaṁ—* See paragraph249.ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko”.

* See paragraph249.Tattha katamā phassapaccayā vedanā phassahetukā? … At that time because of ignorance there is activity associated with ignorance; because of activity there is consciousness associated with activity; because of consciousness there is mind and matter, mind associated with consciousness; because of mind and matter there are six bases, the sixth base associated with mind; because of the sixth base there is contact associated with the sixth base; because of contactthere is feeling associated with contact; because of feeling there is craving associated with feeling; because of craving there is attachment associated with craving; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Yaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—Therein what isignorance? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called ignorance.ayaṁ vuccati “phassapaccayā vedanā phassahetukā”.

ignoranceTattha katamā vedanāpaccayā taṇhā vedanāhetukā? * See paragraph180.Yo rāgo sārāgo …pe… cittassa sārāgo—* See paragraph180.ayaṁ vuccati “vedanāpaccayā taṇhā vedanāhetukā”.

Therein what is“because of ignorance there is activity associated with ignorance”? That which is volition, being volitional, state of being volitional. This is called “because of ignorance there is activity associated with ignorance”.Tattha katamaṁ taṇhāpaccayā upādānaṁ taṇhāhetukaṁ? “because of ignorance there is activity associated with ignorance”Yā diṭṭhi diṭṭhigataṁ …pe… titthāyatanaṁ vipariyāsaggāho—Therein what is“because of activity there is consciousness associated with activity”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of activity there is consciousness associated with activity”.idaṁ vuccati “taṇhāpaccayā upādānaṁ taṇhāhetukaṁ” …pe… “because of activity there is consciousness associated with activity”tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

* See paragraph184.Tasmiṁ samaye avijjāpaccayā saṅkhāro avijjāhetuko, saṅkhārapaccayā viññāṇaṁ saṅkhārahetukaṁ, viññāṇapaccayā nāmaṁ viññāṇahetukaṁ, nāmapaccayā phasso nāmahetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṁ taṇhāhetukaṁ; * See paragraph184.upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Therein what is“because of consciousness there is mind and matter, mind associated with consciousness”? There is mind; there is matter. Therein what ismind? The aggregate of feeling, aggregate of perception; aggregate of mental concomitants. This is called mind. Therein what ismatter? The initial arising of eye base; initial arising of ear base; initial arising of nose base; initial arising of tongue base; initial arising of body base; or whatever other material quality there is born of consciousness, caused by consciousness, generated by consciousness. This is called matter. Thus is this mind and this matter. This is called “because of consciousness there is mind and matter, mind associated with consciousness”.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“because of consciousness there is mind and matter, mind associated with consciousness”Tattha katamā avijjā? matterYaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—“Becauseof mind and matter there are six bases, the sixth base associated with mind”, there is mind; there is matter. Therein what ismind? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called mind. Therein what ismatter? The four great essentials and that material quality depending on which mind-consciousness-element exists. This is called matter. Thus is this mind and this matter. This is called mind and matter.ayaṁ vuccati “avijjā”.

matterTattha katamo avijjāpaccayā saṅkhāro avijjāhetuko? Therein what is“because of mind and matter there are six bases, the sixth base associated with mind”? Eye base, ear base, nose base, tongue base, body base, mind base. This is called “because of mind and matter there are six bases, the sixth base associated with mind”.Yā cetanā sañcetanā sañcetayitattaṁ—“because of mind and matter there are six bases, the sixth base associated with mind”ayaṁ vuccati “avijjāpaccayā saṅkhāro avijjāhetuko”.

Therein what is“because of the sixth base there is contact associated with the sixth base”? That which is contact, contacting, act of contacting, state of contacting. This is called “because of the sixth base there is contact associated with the sixth base”.* Therefore this is called “thus is the arising of this whole mass of suffering”. (4) (12)Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ saṅkhārahetukaṁ? “because of the sixth base there is contact associated with the sixth base”Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—* See paragraph249.idaṁ vuccati saṅkhārapaccayā viññāṇaṁ saṅkhārahetukaṁ.

* See paragraph249.Tattha katamaṁ viññāṇapaccayā nāmaṁ viññāṇahetukaṁ? (Here Ends) Association TetradVedanākkhandho, saññākkhandho, saṅkhārakkhandho—8. Reciprocity Tetradidaṁ vuccati “viññāṇapaccayā nāmaṁ viññāṇahetukaṁ”.

… At that time because of ignorance there is activity; also because of activity there is ignorance. Because of activity there is consciousness; also because of consciousness there is activity. Because of consciousness there is mind; also because of mind there is consciousness. Because of mind there is the sixth base; also because of the sixth base there is mind. Because of the sixth base there is contact; also because of contact there is the sixth base. Because of contact there is feeling; also because of feeling there is contact. Because of feeling there is craving; also because of craving there is feeling. Because of craving there is attachment; also because of attachment there is craving. Because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Nāmapaccayā phasso nāmahetukoti. Therein what isignorance? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called ignorance.Tattha katamaṁ nāmaṁ? ignoranceṬhapetvā phassaṁ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho—* See paragraph180.idaṁ vuccati “nāmaṁ”.

* See paragraph180.Tattha katamo nāmapaccayā phasso nāmahetuko? Therein what is“because of ignorance there is activity”? That which is volition, being volitional, state of being volitional. This is called “because of ignorance there is activity”.Yo phasso phusanā samphusanā samphusitattaṁ—“because of ignorance there is activity”ayaṁ vuccati “nāmapaccayā phasso nāmahetuko” …pe… Therein what is“also because of activity there is ignorance”? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called “also because of activity there is ignorance”.tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

“also because of activity there is ignorance”Tasmiṁ samaye avijjāpaccayā saṅkhāro avijjāhetuko, saṅkhārapaccayā viññāṇaṁ saṅkhārahetukaṁ, viññāṇapaccayā nāmarūpaṁ viññāṇahetukaṁ, nāmarūpapaccayā chaṭṭhāyatanaṁ nāmarūpahetukaṁ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṁ taṇhāhetukaṁ; * See paragraph180.upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. * See paragraph180.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Therein what is“because of activity there is consciousness”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of activity there is consciousness”.Tattha katamā avijjā? “because of activity there is consciousness”Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—* See paragraph184.ayaṁ vuccati “avijjā”.

* See paragraph184.Tattha katamo avijjāpaccayā saṅkhāro avijjāhetuko? Therein what is“also because of consciousness there is activity”? That which is volition, being volitional, state of being volitional. This is called “also because of consciousness there is activity”.Yā cetanā sañcetanā sañcetayitattaṁ—“also because of consciousness there is activity”ayaṁ vuccati “avijjāpaccayā saṅkhāro avijjāhetuko”.

Therein what is“because of consciousness there is mind”? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called “because of consciousness there is mind”.Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ saṅkhārahetukaṁ? “because of consciousness there is mind”Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—Therein what is“also because of mind there is consciousness”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “also because of mind there is consciousness”.idaṁ vuccati “saṅkhārapaccayā viññāṇaṁ saṅkhārahetukaṁ”.

“also because of mind there is consciousness”Tattha katamaṁ viññāṇapaccayā nāmarūpaṁ viññāṇahetukaṁ? * See paragraph184.Atthi nāmaṁ, atthi rūpaṁ. * See paragraph184.Tattha katamaṁ nāmaṁ? Therein what is“because of mind there is the sixth base”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of mind there is the sixth base”.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—“because of mind there is the sixth base”idaṁ vuccati “nāmaṁ”. * See paragraph184.Tattha katamaṁ rūpaṁ? * See paragraph184.Cakkhāyatanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṁ vā panaññampi atthi rūpaṁ cittajaṁ cittahetukaṁ cittasamuṭṭhānaṁ—Therein what is“also because of the sixth base there is mind”? The aggregate of feeling, aggregate of perception, aggre|gate of mental concomitants. This is called “also because of the sixth base there is mind”.idaṁ vuccati “rūpaṁ”. “also because of the sixth base there is mind”Iti idañca nāmaṁ, idañca rūpaṁ. Therein what is“because of the sixth base there is contact”? That which is contact, contacting, act of contacting, state of contacting. This is called “because of the sixth base there is contact”.Idaṁ vuccati “viññāṇapaccayā nāmarūpaṁ viññāṇahetukaṁ”.

“because of the sixth base there is contact”Nāmarūpapaccayā chaṭṭhāyatanaṁ nāmarūpahetukanti. Therein what is“also because of contact there is the sixth base”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “also because of contact there is the sixth base”.Atthi nāmaṁ, atthi rūpaṁ. “also because of contact there is the sixth base”Tattha katamaṁ nāmaṁ? * See paragraph184.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—* See paragraph184.idaṁ vuccati “nāmaṁ”. Therein what is“because of contact there is feeling”? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called “because of contact there is feeling”.Tattha katamaṁ rūpaṁ? “because of contact there is feeling”Yaṁ rūpaṁ nissāya manoviññāṇadhātu vattati—Therein what is“also because of feeling there is contact”? That which is contact, contacting, act of contacting, state of contacting. This is called “also because of feeling there is contact”.idaṁ vuccati “rūpaṁ”. “also because of feeling there is contact”Iti idañca nāmaṁ, idañca rūpaṁ. Therein what is“because of feeling there is craving”? That which is lusting, infatuation,* infatuation of consciousness. This is called “because of feeling there is craving”.Idaṁ vuccati “nāmarūpaṁ”.

“because of feeling there is craving”Tattha katamaṁ nāmarūpapaccayā chaṭṭhāyatanaṁ nāmarūpahetukaṁ? * See paragraph249.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—* See paragraph249.idaṁ vuccati “nāmarūpapaccayā chaṭṭhāyatanaṁ nāmarūpahetukaṁ”.

Therein what is“also because of craving there is feeling”? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called “also because of craving there is feeling”.Tattha katamo chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko? “also because of craving there is feeling”Yo phasso phusanā samphusanā samphusitattaṁ—Therein what is“because of craving there is attachment”? That which is wrong view, resorting to wrong view,* base of heresy, inverted grip. This is called “because of craving there is attachment”.ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko” …pe… “because of craving there is attachment”tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

* See paragraph249.Tasmiṁ samaye avijjāpaccayā saṅkhāro avijjāhetuko, saṅkhārapaccayā viññāṇaṁ saṅkhārahetukaṁ viññāṇapaccayā nāmarūpaṁ viññāṇahetukaṁ, nāmarūpapaccayā saḷāyatanaṁ nāmarūpahetukaṁ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā taṇhā vedanāhetukā, taṇhāpaccayā upādānaṁ taṇhāhetukaṁ; * See paragraph249.upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Therein what is“also because of attachment there is craving”? That which is lusting,* infatuation of consciousness. This is called “also because of attachment there is craving”.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“also because of attachment there is craving”Tattha katamā avijjā? * See paragraph249.Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—* See paragraph249.ayaṁ vuccati “avijjā”.

Therein what is“because of attachment there is becoming”? With the exception of attachment (it is) the aggregate of feeling,|aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called “because of attachment there is becoming”.Tattha katamo avijjāpaccayā saṅkhāro avijjāhetuko? “because of attachment there is becoming”Yā cetanā sañcetanā sañcetayitattaṁ—Therein what is“because of becoming there is birth”? That which for this or that state is birth, genesis, existence, full existence, appearance. This is called “because of becoming there is birth”.ayaṁ vuccati “avijjāpaccayā saṅkhāro avijjāhetuko”.

“because of becoming there is birth”Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ saṅkhārahetukaṁ? Therein what is“because of birth there is ageing and death”? There is ageing; there is death. Therein what isageing? That which for this or that state is ageing, decrepitude, the dwindling of life.This is called ageing. Therein what isdeath? That which for this or that state is destruction, decay, breaking up, disintegration, impermanence, disappearance. This is called death. Thus is this ageing and this death. This is called “because of birth there is ageing and death”.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—“because of birth there is ageing and death”idaṁ vuccati “saṅkhārapaccayā viññāṇaṁ saṅkhārahetukaṁ”.

ageingTattha katamaṁ viññāṇapaccayā nāmarūpaṁ viññāṇahetukaṁ? deathAtthi nāmaṁ, atthi rūpaṁ. “Thus is the arising of this whole mass of suffering” means: Thus is the combination, the assemblage, the collocation, the appearance of this whole mass of suffering. Therefore this is called “thus is the arising of this whole mass of suffering”. (1) (13)Tattha katamaṁ nāmaṁ? … At that time because of ignorance there is activity; also because of activity there is ignorance. Because of activity there is consciousness; also because of consciousness there is activity. Because of consciousness there is mind; also because of mind there is consciousness. Because of mind there is contact; also because of contact there is mind. Because of contact there is feeling; also because of feeling there is contact. Because of feeling there is craving; also because of craving there is feeling. Because of craving there is attachment; also because of attachment there is craving.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—Because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.idaṁ vuccati “nāmaṁ”. Therein what isignorance? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called ignorance.Tattha katamaṁ rūpaṁ? ignoranceCakkhāyatanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṁ vā panaññampi atthi rūpaṁ cittajaṁ cittahetukaṁ cittasamuṭṭhānaṁ—* See paragraph180.idaṁ vuccati “rūpaṁ”. * See paragraph180.Iti idañca nāmaṁ, idañca rūpaṁ. Therein what is“because of ignorance there is activity”? That which is volition, being volitional, state of being volitional. This is called “because of ignorance there is activity”.Idaṁ vuccati “viññāṇapaccayā nāmarūpaṁ viññāṇahetukaṁ”.

“because of ignorance there is activity”Nāmarūpapaccayā saḷāyatanaṁ nāmarūpahetukanti. Thereinwhat is“also because of activity there is ignorance”? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called “also because of activity there is ignorance”.Atthi nāmaṁ, atthi rūpaṁ. “also because of activity there is ignorance”Tattha katamaṁ nāmaṁ? * See paragraph180.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—* See paragraph180.idaṁ vuccati “nāmaṁ”. Therein what is“because of activity there is consciousness”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of activity there is consciousness”.Tattha katamaṁ rūpaṁ? “because of activity there is consciousness”Cattāro ca mahābhūtā, yañca rūpaṁ nissāya manoviññāṇadhātu vattati—* See paragraph184.idaṁ vuccati “rūpaṁ”. * See paragraph184.Iti idañca nāmaṁ, idañca rūpaṁ. Therein what is“also because of consciousness there is activity”? That which is volition, being volitional, state of being volitional. This is called “also because of consciousness there is activity”.Idaṁ vuccati “nāmarūpaṁ”.

“also because of consciousness there is activity”Tattha katamaṁ nāmarūpapaccayā saḷāyatanaṁ nāmarūpahetukaṁ? Therein what is“because of consciousness there is mind”? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called “because of consciousness there is mind”.Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ—“because of consciousness there is mind”idaṁ vuccati “nāmarūpapaccayā saḷāyatanaṁ nāmarūpahetukaṁ”.

Therein what is“also because of mind there is consciousness”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “also because of mind there is consciousness”.Tattha katamo chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko? “also because of mind there is consciousness”Yo phasso phusanā samphusanā samphusitattaṁ—* See paragraph184.ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko”.

* See paragraph184.Tattha katamā phassapaccayā vedanā phassahetukā? “Because of mind there is contact”, therein what ismind? With the exception of contact (it is) the aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called mind.Yaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—Therein what is“because of mind there is contact”? That which is contact, contacting, act of contacting, state of contacting. This is called “because of mind there is contact”.ayaṁ vuccati “phassapaccayā vedanā phassahetukā”.

“because of mind there is contact”Tattha katamā vedanāpaccayā taṇhā vedanāhetukā? Therein what is“also because of contact there is mind”? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called “also because of contact there is mind”.* Therefore this is called “thus is the arising of this whole mass of suffering”. (2) (14)Yo rāgo sārāgo …pe… cittassa sārāgo—“also because of contact there is mind”ayaṁ vuccati “vedanāpaccayā taṇhā vedanāhetukā”.

* See paragraph249.Tattha katamaṁ taṇhāpaccayā upādānaṁ taṇhāhetukaṁ? * See paragraph249.Yā diṭṭhi diṭṭhigataṁ …pe… titthāyatanaṁ vipariyāsaggāho—… At that time because of ignorance there is activity; also because of activity there is ignorance. Because of activity there is|consciousness; also because of consciousness there is activity. Because of consciousness there is mind and matter; also because of mind and matter there is consciousness. Because of mind and matter there is the sixth base; also because of the sixth base there is mind and matter. Because of the sixth base there is contact; also because of contact there is the sixth base. Because of contact there is feeling; also because of feeling there is contact. Because of feeling there is craving; also because of craving there is feeling. Because of craving there is attachment; also because of attachment there is craving. Because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.idaṁ vuccati “taṇhāpaccayā upādānaṁ taṇhāhetukaṁ” …pe… Therein what isignorance? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called ignorance.tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

ignoranceHetucatukkaṁ.

* See paragraph180.2.7. Sampayuttacatukka

* See paragraph180.Tasmiṁ samaye avijjāpaccayā saṅkhāro avijjāsampayutto, saṅkhārapaccayā viññāṇaṁ saṅkhārasampayuttaṁ, viññāṇapaccayā nāmaṁ viññāṇasampayuttaṁ, nāmapaccayā chaṭṭhāyatanaṁ nāmasampayuttaṁ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto, phassapaccayā vedanā phassasampayuttā, vedanāpaccayā taṇhā vedanāsampayuttā, taṇhāpaccayā upādānaṁ taṇhāsampayuttaṁ; Therein what is“because of ignorance there is activity”? That which is volition, being volitional, state of being volitional. This is called “because of ignorance there is activity”.upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. “because of ignorance there is activity”Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Therein what is“also because of activity there is ignorance”? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called “also because of activity there is ignorance”.Tattha katamā avijjā? “also because of activity there is ignorance”Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—* See paragraph180.ayaṁ vuccati “avijjā”.

* See paragraph180.Tattha katamo avijjāpaccayā saṅkhāro avijjāsampayutto? Therein what is“because of activity there is consciousness”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of activity there is consciousness”.Yā cetanā sañcetanā sañcetayitattaṁ—“because of activity there is consciousness”ayaṁ vuccati “avijjāpaccayā saṅkhāro avijjāsampayutto”.

* See paragraph184.Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ saṅkhārasampayuttaṁ? * See paragraph184.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—Therein what is“also because of consciousness there is activity”? That which is volition, being volitional, state of being volitional. This is called “also because of consciousness there is activity”.idaṁ vuccati “saṅkhārapaccayā viññāṇaṁ saṅkhārasampayuttaṁ”.

“also because of consciousness there is activity”Tattha katamaṁ viññāṇapaccayā nāmaṁ viññāṇasampayuttaṁ? Therein what is“because of consciousness there is mind and matter”? There is mind; there is matter. Therein what ismind? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called mind. Therein what is|matter?The initial arising of eye base; initial arising of ear base; initial arising of nose base; initial arising of tongue base; initial arising of body base; or whatever other material quality there is born of consciousness, caused by consciousness, generated by consciousness. This is called matter. Thus is this mind and this matter. This is called “because of consciousness there is mind and matter”.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—“because of consciousness there is mind and matter”idaṁ vuccati “viññāṇapaccayā nāmaṁ viññāṇasampayuttaṁ”.

matterTattha katamaṁ nāmapaccayā chaṭṭhāyatanaṁ …pe… “Also because of mind and matter there is consciousness”, there is mind; there is matter. Therein what ismind? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called mind. Therein what ismatter? That material quality depending on which mind-consciousness-element exists. This is called matter. Thus is this mind and this matter. This is called mind and matter.nāmasampayuttaṁ? matterYaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—Therein what is“also because of mind and matter there is consciousness”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “also because of mind and matter there is consciousness”.idaṁ vuccati “nāmapaccayā chaṭṭhāyatanaṁ nāmasampayuttaṁ”.

“also because of mind and matter there is consciousness”Tattha katamo chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto? * See paragraph184.Yo phasso phusanā samphusanā samphusitattaṁ—* See paragraph184.ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto”.

“Because of mind and matter there is the sixth base”, there is mind; there is matter. Therein what ismind? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called mind. Therein what ismatter? That material quality depending on which mind-consciousness-element exists. This is called matter. Thus is this mind and this matter. This is called mind and matter.Tattha katamā phassapaccayā vedanā phassasampayuttā? matterYaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—Therein what is“because of mind and matter there is the sixth base”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of mind and matter there is the sixth base”.ayaṁ vuccati “phassapaccayā vedanā phassasampayuttā”.

“because of mind and matter there is the sixth base”Tattha katamā vedanāpaccayā taṇhā vedanāsampayuttā? * See paragraph184.Yo rāgo sārāgo …pe… cittassa sārāgo—* See paragraph184.ayaṁ vuccati “vedanāpaccayā taṇhā vedanāsampayuttā”.

Therein what is“also because of the sixth base there is mind and matter”? There is mind; there is matter. Therein what ismind? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called mind. Therein what ismatter? The initial arising of eye base; initial arising of ear base; initial arising of nose base; initial arising of tongue base; initial|arising of body base; or whatever other material quality there is born of consciousness, caused by consciousness, generated by consciousness. This is called matter. Thus is this mind and this matter. This is called “also because of the sixth base there is mind and matter”.Tattha katamaṁ taṇhāpaccayā upādānaṁ taṇhāsampayuttaṁ? “also because of the sixth base there is mind and matter”Yā diṭṭhi diṭṭhigataṁ …pe… titthāyatanaṁ vipariyāsaggāho—matteridaṁ vuccati “taṇhāpaccayā upādānaṁ taṇhāsampayuttaṁ” …pe… Therein what is“because of the sixth base there is contact”? That which is contact, contacting, act of contacting, state of contacting. This is called “because of the sixth base there is contact”.tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

“because of the sixth base there is contact”Tasmiṁ samaye avijjāpaccayā saṅkhāro avijjāsampayutto, saṅkhārapaccayā viññāṇaṁ saṅkhārasampayuttaṁ, viññāṇapaccayā nāmaṁ viññāṇasampayuttaṁ, nāmapaccayā phasso nāmasampayutto, phassapaccayā vedanā phassasampayuttā, vedanāpaccayā taṇhā vedanāsampayuttā, taṇhāpaccayā upādānaṁ taṇhāsampayuttaṁ; Therein what is“also because of contact there is the sixth base”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “also because of contact there is the sixth base”.*2Therefore this is called “thus is the arising of this whole mass of suffering”. (3) (15)upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. “also because of contact there is the sixth base”Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

* See paragraph184.*2See paragraph249.Tattha katamā avijjā? * See paragraph184.Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—*2See paragraph249.ayaṁ vuccati “avijjā”.

… At that time because of ignorance there is activity; also because of activity there is ignorance. Because of activity there is consciousness; also because of consciousness there is activity. Because of consciousness there is mind and matter; also because of mind and matter there is consciousness. Because of mind and matter there are six bases; also because of the sixth base there is mind and matter. Because of the sixth base there is contact; also because of contact there is the sixth base. Because of contact there is feeling; also because of feeling there is contact. Because of feeling there is craving; also because of craving there is feeling. Because of craving there is attachment; also because of attachment there is craving. Because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Tattha katamo avijjāpaccayā saṅkhāro avijjāsampayutto? Therein what isignorance? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called ignorance.Yā cetanā sañcetanā sañcetayitattaṁ—ignoranceayaṁ vuccati “avijjāpaccayā saṅkhāro avijjāsampayutto”.

* See paragraph180.Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ saṅkhārasampayuttaṁ? * See paragraph180.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—Therein what is“because of ignorance there is activity”? That which is volition, being volitional, state of being volitional. This is called “because of ignorance there is activity”.idaṁ vuccati “saṅkhārapaccayā viññāṇaṁ saṅkhārasampayuttaṁ”.

“because of ignorance there is activity”Tattha katamaṁ viññāṇapaccayā nāmaṁ viññāṇasampayuttaṁ? Therein what is“also because of activity there is ignorance”? That which is absence of knowledge, absence of vision,* barrier|of ignorance, the bad root of dullness. This is called “also because of activity there is ignorance”.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—“also because of activity there is ignorance”idaṁ vuccati “viññāṇapaccayā nāmaṁ viññāṇasampayuttaṁ”.

* See paragraph180.Nāmapaccayā phasso nāmasampayuttoti. * See paragraph180.Tattha katamaṁ nāmaṁ? Therein what is“because of activity there is consciousness”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of activity there is consciousness”.Ṭhapetvā phassaṁ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho—“because of activity there is consciousness”idaṁ vuccati “nāmaṁ”.

* See paragraph184.Tattha katamo nāmapaccayā phasso nāmasampayutto? * See paragraph184.Yo phasso phusanā samphusanā samphusitattaṁ—Therein what is“also because of consciousness there is activity”? That which is volition, being volitional, state of being volitional. This is called “also because of consciousness there is activity”.ayaṁ vuccati “nāmapaccayā phasso nāmasampayutto” …pe… “also because of consciousness there is activity”tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

Therein what is“because of consciousness there is mind and matter”? There is mind; there is matter. Therein what ismind? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called mind. Therein what ismatter? The initial arising of eye base; initial arising of ear base; initial arising of nose base; initial arising of tongue base; initial arising of body base; or whatever other material quality there is born of consciousness, caused by consciousness, generated by consciousness. This is called matter. Thus is this mind and this matter. This is called “because of consciousness there is mind and matter”.Tasmiṁ samaye avijjāpaccayā saṅkhāro avijjāsampayutto, saṅkhārapaccayā viññāṇaṁ saṅkhārasampayuttaṁ, viññāṇapaccayā nāmarūpaṁ viññāṇasampayuttaṁ nāmaṁ, nāmarūpapaccayā chaṭṭhāyatanaṁ nāmasampayuttaṁ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto, phassapaccayā vedanā phassasampayuttā, vedanāpaccayā taṇhā vedanāsampayuttā, taṇhāpaccayā upādānaṁ taṇhāsampayuttaṁ; “because of consciousness there is mind and matter”upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. matterEvametassa kevalassa dukkhakkhandhassa samudayo hoti.

“Also because of mind and matter there is consciousness”, there is mind; there is matter. Therein what ismind? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called mind. Therein what ismatter? That material quality depending on which mind-consciousness-element exists. This is called matter. Thus is this mind and this matter. This is called mind and matter.Tattha katamā avijjā? matterYaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—Therein what is“also because of mind and matter there is consciousness”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “also because of mind and matter there is consciousness”.ayaṁ vuccati “avijjā”.

“also because of mind and matter there is consciousness”Tattha katamo avijjāpaccayā saṅkhāro avijjāsampayutto? * See paragraph184.Yā cetanā sañcetanā sañcetayitattaṁ—* See paragraph184.ayaṁ vuccati “avijjāpaccayā saṅkhāro avijjāsampayutto”.

“Because of mind and matter there are six bases”, there is mind; there is matter. Therein what ismind? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called mind. Therein what ismatter? The four great essentials and|that material quality depending on which mind-consciousness-element exists. This is called matter. Thus is this mind and this matter. This is called mind and matter.Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ saṅkhārasampayuttaṁ? matterYaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—Therein what is“because of mind and matter there are six bases”? Eye base, ear base, nose base, tongue base, body base, mind base. This is called “because of mind and matter there are six bases”.idaṁ vuccati “saṅkhārapaccayā viññāṇaṁ saṅkhārasampayuttaṁ”.

“because of mind and matter there are six bases”Tattha katamaṁ viññāṇapaccayā nāmarūpaṁ viññāṇasampayuttaṁ nāmaṁ? Therein what is“also because of the sixth base there is mind and matter”? There is mind; there is matter. Therein what ismind? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called mind. Therein what ismatter? The initial arising of eye base; initial arising of ear base; initial arising of nose base; initial arising of tongue base; initial arising of body base; or whatever other material quality there is born of consciousness, caused by consciousness, generated by consciousness. This is called matter. Thus is this mind and this matter. This is called “also because of the sixth base there is mind and matter”.Atthi nāmaṁ, atthi rūpaṁ. “also because of the sixth base there is mind and matter”Tattha katamaṁ nāmaṁ? matterVedanākkhandho, saññākkhandho, saṅkhārakkhandho—Therein what is“because of the sixth base there is contact”? That which is contact, contacting, act of contacting, state of contacting. This is called “because of the sixth base there is contact”.idaṁ vuccati “nāmaṁ”. “because of the sixth base there is contact”Tattha katamaṁ rūpaṁ? Therein what is“also because of contact there is the sixth base”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “also because of contact there is the sixth base.”Cakkhāyatanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṁ vā panaññampi atthi rūpaṁ cittajaṁ cittahetukaṁ cittasamuṭṭhānaṁ—“also because of contact there is the sixth base”idaṁ vuccati “rūpaṁ”. * See paragraph184.Iti idañca nāmaṁ, idañca rūpaṁ. * See paragraph184.Idaṁ vuccati “viññāṇapaccayā nāmarūpaṁ viññāṇasampayuttaṁ nāmaṁ”.

Therein what is“because of contact there is feeling”? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called “because of contact there is feeling”.* Therefore this is called “thus is the arising of this whole mass of suffering”. (4) (16)Nāmarūpapaccayā chaṭṭhāyatanaṁ nāmasampayuttanti. “because of contact there is feeling”Atthi nāmaṁ, atthi rūpaṁ. * See paragraph249.Tattha katamaṁ nāmaṁ? * See paragraph249.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—(Here Ends) Reciprocity Tetradidaṁ vuccati “nāmaṁ”. 9. Exposition of Bad StatesTattha katamaṁ rūpaṁ? What states are bad? At the time when bad consciousness arises accompanied by mental pleasure, associated with wrong|view, with instigation,* accompanied by mental pleasure, not associated with wrong view,having visible object,*2accompanied by mental pleasure, not associated with wrong view, with instigation, having visible object, audible object, odorous object, sapid object, tangible object, ideational object or is concerned with whatever (object); at that time because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is craving; because of craving there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Yaṁ rūpaṁ nissāya manoviññāṇadhātu vattati—* See paragraphs248–279inclusive.*2Complete as following example.idaṁ vuccati “rūpaṁ”. * See paragraphs248–279inclusive.Iti idañca nāmaṁ, idañca rūpaṁ. *2Complete as following example.Idaṁ vuccati “nāmarūpaṁ”.

Therein what isignorance? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called ignorance.Tattha katamaṁ nāmarūpapaccayā chaṭṭhāyatanaṁ nāmasampayuttaṁ? ignoranceYaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—* See paragraph180.idaṁ vuccati “nāmarūpapaccayā chaṭṭhāyatanaṁ nāmasampayuttaṁ”.

* See paragraph180.Tattha katamo chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto? Therein what is“because of ignorance there is activity”? That which is volition, being volitional, state of being volitional. This is called “because of ignorance there is activity”.*Yo phasso phusanā samphusanā samphusitattaṁ—“because of ignorance there is activity”ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto” …pe… * See paragraph249.tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

* See paragraph249.Tasmiṁ samaye avijjāpaccayā saṅkhāro avijjāsampayutto, saṅkhārapaccayā viññāṇaṁ saṅkhārasampayuttaṁ, viññāṇapaccayā nāmarūpaṁ viññāṇasampayuttaṁ nāmaṁ, nāmarūpapaccayā saḷāyatanaṁ nāmasampayuttaṁ chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto, phassapaccayā vedanā phassasampayuttā, vedanāpaccayā taṇhā vedanāsampayuttā, taṇhāpaccayā upādānaṁ taṇhāsampayuttaṁ; Therein what is“because of craving there is decision”? That which is decision of consciousness, being decisive, state of decision of that (consciousness). This is called “because of craving there is decision”.upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. “because of craving there is decision”Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Therein what is“because of decision there is becoming”? With the exception of decision (it is) the aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This called “because of decision there is becoming”.* Therefore this is called “thus is the arising of this whole mass of suffering”.Tattha katamā avijjā? “because of decision there is becoming”Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—* See paragraphs248–279inclusive, with appropriate modifications for “decision”.ayaṁ vuccati “avijjā”.

* See paragraphs248–279inclusive, with appropriate modifications for “decision”.Tattha katamo avijjāpaccayā saṅkhāro avijjāsampayutto? What states are bad? At the time when bad consciousness arises, accompanied by indifference, associated with wrong view,|having visible object, audible object, odorous object, sapid object tangible object, ideational object or is concerned with whatever (object); at that time because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is craving; because of craving there is attachment; because of attachment there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Yā cetanā sañcetanā sañcetayitattaṁ—Therein what isignorance? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called ignorance.*2ayaṁ vuccati “avijjāpaccayā saṅkhāro avijjāsampayutto”.

ignoranceTattha katamaṁ saṅkhārapaccayā viññāṇaṁ saṅkhārasampayuttaṁ? * See paragraph180.*2See paragraph249.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—* See paragraph180.idaṁ vuccati “saṅkhārapaccayā viññāṇaṁ saṅkhārasampayuttaṁ”.

*2See paragraph249.Tattha katamaṁ viññāṇapaccayā nāmarūpaṁ viññāṇasampayuttaṁ nāmaṁ? Therein what is“because of contact there is feeling”? That which is neither mental ease nor uneasiness; neither-painful-nor-pleasant experience born of mental contact; neither-painful-nor-pleasant feeling born of mental contact. This is called “because of contact there is feeling”.* Therefore this is called “thus is the arising of this whole mass of suffering”.Atthi nāmaṁ, atthi rūpaṁ. “because of contact there is feeling”Tattha katamaṁ nāmaṁ? * See paragraphs248–279inclusive, with appropriate modifications for “indifference”.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—* See paragraphs248–279inclusive, with appropriate modifications for “indifference”.idaṁ vuccati “nāmaṁ”. What states are bad? At the time when bad consciousness arises accompanied by indifference, associated with wrong view, with instigation,* accompanied by indifference, not associated with wrong view, having visible object,*2accompanied by indifference, not associated with wrong view, with instigation, having visible object, audible object, odorous object, sapid object, tangible object, ideational object or is concerned with whatever (object); at that time because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is craving; because of craving there is decision; because of decision there is becoming; because of becom|ing there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Tattha katamaṁ rūpaṁ? * See paragraphs248–279inclusive, with appropriate modifications for “indifference”.*2Complete as following example.Cakkhāyatanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṁ vā panaññampi atthi rūpaṁ cittajaṁ cittahetukaṁ cittasamuṭṭhānaṁ—* See paragraphs248–279inclusive, with appropriate modifications for “indifference”.idaṁ vuccati “rūpaṁ”. *2Complete as following example.Iti idañca nāmaṁ, idañca rūpaṁ. Therein what isignorance?* Therefore this is called “thus is the arising of this whole mass of suffering”.Idaṁ vuccati “viññāṇapaccayā nāmarūpaṁ viññāṇasampayuttaṁ nāmaṁ”.

ignoranceNāmarūpapaccayā saḷāyatanaṁ nāmasampayuttaṁ chaṭṭhāyatananti. * See paragraphs249–279inclusive, with appropriate modifications for “indifference” and “decision”.Atthi nāmaṁ, atthi rūpaṁ. * See paragraphs249–279inclusive, with appropriate modifications for “indifference” and “decision”.Tattha katamaṁ nāmaṁ? What states are bad? At the time when bad consciousness arises accompanied by mental pain, associated with repulsion, having visible object,* accompanied by mental pain, associated with repulsion, with instigation, having visible object, audible object, odorous object, sapid object, tangible object, ideational object or is concerned with whatever (object); at that time because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is repulsion; because of repulsion there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—* Complete as following example.idaṁ vuccati “nāmaṁ”. * Complete as following example.Tattha katamaṁ rūpaṁ? Therein what isignorance? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called ignorance.*2This is called “because of the sixth base there is contact”.Cattāro ca mahābhūtā, yañca rūpaṁ nissāya manoviññāṇadhātu vattati—ignoranceidaṁ vuccati “rūpaṁ”. * See paragraph180.*2See paragraph249.Iti idañca nāmaṁ, idañca rūpaṁ. * See paragraph180.Idaṁ vuccati “nāmarūpaṁ”.

*2See paragraph249.Tattha katamaṁ nāmarūpapaccayā saḷāyatanaṁ nāmasampayuttaṁ chaṭṭhāyatanaṁ? Therein what is“because of contact there is feeling”?That which is mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact. This is called “because of contact there is feeling”.Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ—“because of contact there is feeling”idaṁ vuccati “nāmarūpapaccayā saḷāyatanaṁ nāmasampayuttaṁ chaṭṭhāyatanaṁ”.

Therein what is“because of feeling there is repulsion”? That which is vexation of consciousness,* ferocity, abruptness,|absence of delight of consciousness. This is called “because of feeling there is repulsion”.Tattha katamo chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto? “because of feeling there is repulsion”Yo phasso phusanā samphusanā samphusitattaṁ—* See paragraph182.ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto” …pe… * See paragraph182.tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

Therein what is“because of repulsion there is decision”? That which is decision of consciousness, being decisive, state of decision of that (consciousness). This is called “because of repulsion there is decision”.Sampayuttacatukkaṁ.

“because of repulsion there is decision”2.8. Aññamaññacatukka

Therein what is“because of decision there is becoming”? With the exception of decision (it is) the aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called “because of decision there is becoming”.* Therefore this is called “thus is the arising of this whole mass of suffering”.Tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayāpi avijjā; “because of decision there is becomingsaṅkhārapaccayā viññāṇaṁ, viññāṇapaccayāpi saṅkhāro; * See paragraphs249–279inclusive, with appropriate modifications for “mental pain”, “repulsion”, and “decision”.viññāṇapaccayā nāmaṁ, nāmapaccayāpi viññāṇaṁ; * See paragraphs249–279inclusive, with appropriate modifications for “mental pain”, “repulsion”, and “decision”.nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayāpi nāmaṁ; What states are bad? At the time when bad consciousness arises accompanied by indifference, associated with doubt, having visible object, audible object, odorous object, sapid object, tangible object, ideational object or is concerned with whatever (object); at that time because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is doubt; because of doubt there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.chaṭṭhāyatanapaccayā phasso, phassapaccayāpi chaṭṭhāyatanaṁ; Therein what isignorance? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This called ignorance.*2This is called “because of the sixth base there is contact”.phassapaccayā vedanā, vedanāpaccayāpi phasso; ignorancevedanāpaccayā taṇhā, taṇhāpaccayāpi vedanā; * See paragraph180.*2See paragraph249.taṇhāpaccayā upādānaṁ, upādānapaccayāpi taṇhā; * See paragraph180.upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. *2See paragraph249.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Therein what is“because of contact there is feeling”? That which is neither mental ease nor uneasiness, neither-painful-nor-pleasant experience born of mental contact, neither-painful-nor-pleasant feeling born of mental contact. This is called “because of contact there is feeling”.Tattha katamā avijjā? “because of contact there is feeling”Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—Thereinwhat is“because of feeling there is doubt”? That which is puzzlement, being puzzled, state of being puzzled, perplexity, doubt, oscillation, dual path, fluctuation, uncertainty of grip, evasion, hesitation, not plunging in, rigidity of consciousness, mental scarifying. This is called “because of feeling there is doubt”.ayaṁ vuccati “avijjā”.

“because of feeling there is doubt”Tattha katamo avijjāpaccayā saṅkhāro? Therein what is“because of doubt there is becoming”? With the exception of doubt (it is) the aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called “because of doubt there is becoming”.* Therefore this is called “thus is the arising of this whole mass of suffering”.Yā cetanā sañcetanā sañcetayitattaṁ—“because of doubt there is becoming”ayaṁ vuccati “avijjāpaccayā saṅkhāro”.

* See paragraphs249–279inclusive, with appropriate modifications for “indifference” and “doubt”.Tattha katamā saṅkhārapaccayāpi avijjā? * See paragraphs249–279inclusive, with appropriate modifications for “indifference” and “doubt”.Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—What states are bad? At the time when bad consciousness arises accompanied by indifference, associated with distraction, having visible object, audible object, odorous object, sapid object, tangible object, ideational object or is concerned with whatever (object); at that time because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is distraction; because of distraction there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.ayaṁ vuccati “saṅkhārapaccayāpi avijjā”.

Therein what isignorance? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This called ignorance.*2This is called “because of the sixth base there is contact”.Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ? ignoranceYaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—* See paragraph180.*2See paragraph249.idaṁ vuccati “saṅkhārapaccayā viññāṇaṁ”.

* See paragraph180.Tattha katamo viññāṇapaccayāpi saṅkhāro? *2See paragraph249.Yā cetanā sañcetanā sañcetayitattaṁ—Therein what is“because of contact there is feeling”? That which is neither mental ease nor uneasiness, neither-painful-nor-pleasant experience born of mental contact, neither-painful-nor-pleasant feeling born of mental contact. This is called “because of contact there is feeling”.ayaṁ vuccati “viññāṇapaccayāpi saṅkhāro”.

“because of contact there is feeling”Tattha katamaṁ viññāṇapaccayā nāmaṁ? Therein what is“because of feeling there is distraction”? That which is distraction of consciousness, disquietude, mental|wavering, turmoil of consciousness. This is called “because of feeling there is distraction”.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—“because of feeling there is distraction”idaṁ vuccati “viññāṇapaccayā nāmaṁ”.

Therein what is“because of distraction there is decision”?That which is decision of consciousness, being decisive, state of decision of that (consciousness). This is called “because of distraction there is decision”.Tattha katamaṁ nāmapaccayāpi viññāṇaṁ? “because of distraction there is decision”Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—Therein what is“because of decision there is becoming”? With the exception of decision (it is) the aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called “because of decision there is becoming”.* Therefore this is called “thus is the arising of this whole mass of suffering”.idaṁ vuccati “nāmapaccayāpi viññāṇaṁ”.

“because of decision there is becoming”Tattha katamaṁ nāmapaccayā chaṭṭhāyatanaṁ? * See paragraphs249–279inclusive, with appropriate modifications for “indifference”, “distraction”, and “decision”.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—* See paragraphs249–279inclusive, with appropriate modifications for “indifference”, “distraction”, and “decision”.idaṁ vuccati “nāmapaccayā chaṭṭhāyatanaṁ”.

(Here Ends) Exposition of Bad StatesTattha katamaṁ chaṭṭhāyatanapaccayāpi nāmaṁ? 10. Exposition of Good StatesVedanākkhandho, saññākkhandho, saṅkhārakkhandho—What states are good? At the time when good consciousness characteristic of the plane of desire arises accompanied by mental pleasure, associated with knowledge, having visible object, audible object, odorous object, sapid object, tangible object, ideational object or is concerned with whatever (object); at that time because of good roots there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.idaṁ vuccati “chaṭṭhāyatanapaccayāpi nāmaṁ”.

Therein what aregood roots? Absence of greed, absence of hatred, absence of dullness.Tattha katamo chaṭṭhāyatanapaccayā phasso? good rootsYo phasso phusanā samphusanā samphusitattaṁ—Therein what isis absence of greed? That which is absence of greed, absence of being greedy, state of absence of being greedy, absence of lust, absence of being lustful, state of absence of being lustful, absence of covetousness, the good root of absence of greed. This is called absence of greed.ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso”.

is absence of greedTattha katamaṁ phassapaccayāpi chaṭṭhāyatanaṁ? Therein what isis absence of hatred? That which is absence of|hatred, absence of being hateful, state of absence of being hateful, absence of illwill, state of absence of illwill, the good root of absence of hatred. This is called absence of hatred.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—is absence of hatredidaṁ vuccati “phassapaccayāpi chaṭṭhāyatanaṁ”.

Therein what isis absence of dullness? That which is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called absence of dullness. These are called good roots.Tattha katamā phassapaccayā vedanā? is absence of dullnessYaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—* See paragraph525.ayaṁ vuccati “phassapaccayā vedanā”.

* See paragraph525.Tattha katamo vedanāpaccayāpi phasso? Therein what is“because of good roots there is activity”? That which is volition, being volitional, state of being volitional. This is called “because of good roots there is activity”.Yo phasso phusanā samphusanā samphusitattaṁ—“because of good roots there is activity”ayaṁ vuccati “vedanāpaccayāpi phasso”.

Therein what is“because of activity there is consciousness”?* Because of consciousness there is mind.* Because of mind there is the sixth base.* Because of the sixth base there is contact.* Because of contact there is feeling.* This is called “because of contact there is feeling”.Tattha katamā vedanāpaccayā taṇhā? “because of activity there is consciousness”Yo rāgo sārāgo …pe… cittassa sārāgo—* See paragraph249.ayaṁ vuccati “vedanāpaccayā taṇhā”.

* See paragraph249.Tattha katamā taṇhāpaccayāpi vedanā? Therein what is“because of feeling there is faith”? That which is confidence, being confident, trust, implicit faith. This is called “because of feeling there is faith”.Yaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—“because of feeling there is faith”ayaṁ vuccati “taṇhāpaccayāpi vedanā”.

Therein what is“because of faith there is decision”? That which is decision of consciousness, being decisive, state of decision of that (consciousness). This is called “because of faith there is decision”.Tattha katamaṁ taṇhāpaccayā upādānaṁ? “because of faith there is decision”Yā diṭṭhi diṭṭhigataṁ …pe… titthāyatanaṁ vipariyāsaggāho—Therein what is“because of decision there is becoming”? With the exception of becoming (it is) the aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called “because of decision there is becoming”.* Therefore this is called “thus is the arising of this whole mass of suffering”.idaṁ vuccati “taṇhāpaccayā upādānaṁ”.

“because of decision there is becoming”Tattha katamā upādānapaccayāpi taṇhā? * See paragraphs249–279inclusive, with appropriate modifications for “good roots”, “faith”, and “decision”.Yo rāgo …pe… cittassa sārāgo—* See paragraphs249–279inclusive, with appropriate modifications for “good roots”, “faith”, and “decision”.ayaṁ vuccati “upādānapaccayāpi taṇhā”.

What states are good? At the time when good consciousness characteristic of the plane of desire arises accompanied by mental pleasure, associated with knowledge, with instigation, having visible object,* accompanied by mental pleasure, not associated with knowledge, having visible object,*2accompanied by|mental pleasure, not associated with knowledge, with instigation, having visible object, audible object, odorous object, sapid object, tangible object, ideational object or is concerned with whatever (object); at that time because of good roots there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Tattha katamo upādānapaccayā bhavo? * See paragraphs292and293.*2Complete as following example.Ṭhapetvā upādānaṁ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho—* See paragraphs292and293.ayaṁ vuccati “upādānapaccayā bhavo”.

*2Complete as following example.Tattha katamā bhavapaccayā jāti? Therein what aregood roots? Absence of greed, absence of hatred.Yā tesaṁ tesaṁ dhammānaṁ jāti sañjāti nibbatti abhinibbatti pātubhāvo—good rootsayaṁ vuccati “bhavapaccayā jāti”.

Therein what isis absence of greed? That which is absence of greed, absence of being greedy, state of absence of being greedy, absence of lust, absence of being lustful, state of absence of being lustful, absence of covetousness, the good root of absence of greed. This is called absence of greed.Tattha katamaṁ jātipaccayā jarāmaraṇaṁ? is absence of greedAtthi jarā, atthi maraṇaṁ. Therein what isis absence of hatred? That which is absence of hatred, absence of being hateful, state of absence of being hateful, absence of illwill, state of absence of illwill, the good root of absence of hatred. This is called absence of hatred. These are called good roots.Tattha katamā jarā? is absence of hatredYā tesaṁ tesaṁ dhammānaṁ jarā jīraṇatā āyuno saṁhāni—Therein what is“because of good roots there is activity”? That which is volition, being volitional, state of being volitional. This is called “because of good roots there is activity”.* This is called “because of the sixth base there is contact”.ayaṁ vuccati “jarā”. “because of good roots there is activity”Tattha katamaṁ maraṇaṁ? * See paragraph293.Yo tesaṁ tesaṁ dhammānaṁ khayo vayo bhedo paribhedo aniccatā antaradhānaṁ—* See paragraph293.idaṁ vuccati “maraṇaṁ”. Therein what is“because of contact there is feeling”? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called “because of contact there is feeling”.* Therefore this is called “thus is the arising of this whole mass of suffering”.Iti ayañca jarā, idañca maraṇaṁ. “because of contact there is feeling”Idaṁ vuccati “jātipaccayā jarāmaraṇaṁ”.

* See paragraphs249–279inclusive, with appropriate modifications for “good roots”, “faith”, and “decision”.Evametassa kevalassa dukkhakkhandhassa samudayo hotīti. * See paragraphs249–279inclusive, with appropriate modifications for “good roots”, “faith”, and “decision”.Evametassa kevalassa dukkhakkhandhassa saṅgati hoti, samāgamo hoti, samodhānaṁ hoti, pātubhāvo hoti. What states are good? At the time when good consciousness characteristic of the plane of desire arises accompanied by indifference, associated with knowledge, having visible object,* accompanied by indifference, associated with knowledge, with instigation, having visible object, audible object, odorous object, sapid object, tangible object, ideational object or is concerned with whatever (object); at that time because of good roots there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

* Complete as following example.Tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayāpi avijjā; * Complete as following example.saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayāpi saṅkhāro; Therein what aregood roots? Absence of greed, absence of hatred, absence of dullness. These are called good roots.viññāṇapaccayā nāmaṁ, nāmapaccayāpi viññāṇaṁ; good rootsnāmapaccayā phasso, phassapaccayāpi nāmaṁ; Therein what is“because of good roots there is activity”? That which is volition, being volitional, state of being volitional. This is called “because of good roots there is activity”.* Therefore this is called “because of the sixth base there is contact”.phassapaccayā vedanā, vedanāpaccayāpi phasso; “because of good roots there is activity”vedanāpaccayā taṇhā, taṇhāpaccayāpi vedanā; * See paragraph293.taṇhāpaccayā upādānaṁ, upādānapaccayāpi taṇhā; * See paragraph293.upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Therein what is“because of contact there is feeling”? That which is neither mental ease nor uneasiness, neither-painful-nor-pleasant experience born of mental contact, neither-painful-nor-pleasant feeling born of mental contact. This is called “because of contact there is feeling”.* Therefore this is called “thus is the arising of this whole mass of suffering”.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“because of contact there is feeling”Tattha katamā avijjā? * See paragraphs249–279inclusive, with appropriate modifications for “good roots”, “indifference”, “faith”, and “decision”.Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—* See paragraphs249–279inclusive, with appropriate modifications for “good roots”, “indifference”, “faith”, and “decision”.ayaṁ vuccati “avijjā”.

What states are good? At the time when good consciousness characteristic of the plane of desire arises accompanied by indifference, not associated with knowledge, having visible object,* accompanied by indifference, not associated with knowledge, with instigation, having visible object, audible object, odorous object, sapid object, tangible object, ideational object or is concerned with whatever (object); at that time because of good roots|there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Tattha katamo avijjāpaccayā saṅkhāro? * Complete as following example.Yā cetanā sañcetanā sañcetayitattaṁ—* Complete as following example.ayaṁ vuccati “avijjāpaccayā saṅkhāro”.

Therein what aregood roots? Absence of greed, absence of hatred. These are called good roots.Tattha katamā saṅkhārapaccayāpi avijjā? good rootsYaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—Therein what is“because of good roots there is activity”? That which is volition, being volitional, state of being volitional. This is called “because of good roots there is activity”.* Therefore this is called “thus is the arising of this whole mass of suffering”.ayaṁ vuccati “saṅkhārapaccayāpi avijjā”.

“because of good roots there is activity”Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ? * See paragraphs249–279inclusive, with appropriate modifications for “good roots”, “indifference”, “faith”, and “decision”.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—* See paragraphs249–279inclusive, with appropriate modifications for “good roots”, “indifference”, “faith”, and “decision”.idaṁ vuccati “saṅkhārapaccayā viññāṇaṁ”.

What states are good? At the time when (a bhikkhu) develops the path for rebirth in the plane of form, he, aloof from sense pleasures,* attains and dwells in earth device first jhāna; at that time because of good roots there is activity;because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Tattha katamo viññāṇapaccayāpi saṅkhāro? * See paragraph205.Yā cetanā sañcetanā sañcetayitattaṁ—* See paragraph205.ayaṁ vuccati “viññāṇapaccayāpi saṅkhāro”.

Therein what aregood roots? Absence of greed, absence of hatred, absence of dullness. These are called good roots.Tattha katamaṁ viññāṇapaccayā nāmaṁ? good rootsVedanākkhandho, saññākkhandho, saṅkhārakkhandho—Therein what is“because of good roots there is activity”? That which is volition, being volitional, state of being volitional. This is called “because of good roots there is activity”.* Therefore this is called “thus is the arising of this whole mass of suffering”.idaṁ vuccati “viññāṇapaccayā nāmaṁ”.

“because of good roots there is activity”Tattha katamaṁ nāmapaccayāpi viññāṇaṁ? * See paragraphs249–279inclusive, with appropriate modifications for “good roots”, “faith”, and “decision”.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—* See paragraphs249–279inclusive, with appropriate modifications for “good roots”, “faith”, and “decision”.idaṁ vuccati “nāmapaccayāpi viññāṇaṁ”.

What states are good? At the time when (a bhikkhu) develops the path for rebirth in the formless plane, he, having wholly passed the state of nothingness, having abandoned pleasure,* attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time because of good roots there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Nāmapaccayā phassoti. * See paragraph205.Tattha katamaṁ nāmaṁ? * See paragraph205.Ṭhapetvā phassaṁ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho—Therein what aregood roots? Absence of greed, absence of hatred, absence of dullness. These are called good roots.idaṁ vuccati “nāmaṁ”.

good rootsTattha katamo nāmapaccayā phasso? Therein what is“because of good roots there is activity”? That which is volition, being volitional, state of being volitional. This is called “because of good roots there is activity”.* This is called “because of the sixth base there is contact”.Yo phasso phusanā samphusanā samphusitattaṁ—“because of good roots there is activity”ayaṁ vuccati “nāmapaccayā phasso”.

* See paragraph293.Tattha katamaṁ phassapaccayāpi nāmaṁ? * See paragraph293.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—Therein what is“because of contact there is feeling”? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called “because of contact there is feeling”.* Therefore this is called “thus is the arising of this whole mass of suffering”.idaṁ vuccati “phassapaccayāpi nāmaṁ” …pe… “because of contact there is feeling”tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

* See paragraphs249–279inclusive, with appropriate modifications for “good roots”, “indifference”, “faith”, and “decision”.Tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayāpi avijjā; * See paragraphs249–279inclusive, with appropriate modifications for “good roots”, “indifference”, “faith”, and “decision”.saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayāpi saṅkhāro; What states are good? At the time when (a bhikkhu) develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and|knowledge slowly acquired; at that time because of good roots there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of these states.viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayāpi viññāṇaṁ; * See paragraph205.nāmarūpapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayāpi nāmarūpaṁ; * See paragraph205.chaṭṭhāyatanapaccayā phasso, phassapaccayāpi chaṭṭhāyatanaṁ; Therein what aregood roots? Absence of greed, absence of hatred, absence of dullness.phassapaccayā vedanā, vedanāpaccayāpi phasso; good rootsvedanāpaccayā taṇhā, taṇhāpaccayāpi vedanā; Therein what isabsence of greed.* Absence of hatred.* Absence of dullness? That which is wisdom, understanding,*2absence of dullness, truth investigation, right view, truth investigation-enlightenment-factor, path constituent, included in the path. This is called absence of dullness. These are called good roots.taṇhāpaccayā upādānaṁ, upādānapaccayāpi taṇhā; absence of greedupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. * See paragraph293.*2See paragraph525.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

* See paragraph293.Tattha katamā avijjā? *2See paragraph525.Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—Therein what is“because of good roots there is activity”? That which is volition, being volitional, state of being volitional. This called “because of good roots there is activity”.* This is called “because of the sixth base there is contact”.ayaṁ vuccati “avijjā”.

“because of good roots there is activity”Tattha katamo avijjāpaccayā saṅkhāro? * See paragraph293.Yā cetanā sañcetanā sañcetayitattaṁ—* See paragraph293.ayaṁ vuccati “avijjāpaccayā saṅkhāro”.

Therein what is“because of contact there is feeling”? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called “because of contact there is feeling”.Tattha katamā saṅkhārapaccayāpi avijjā? “because of contact there is feeling”Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—Therein what is“because of feeling there is faith”? That which is confidence, being confident, trust, implicit faith. This is called “because of feeling there is faith”.ayaṁ vuccati “saṅkhārapaccayāpi avijjā”.

“because of feeling there is faith”Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ? Therein what is“because of faith there is decision”? That which is decision of consciousness, being decisive, state of decision of that (consciousness). This is called “because of faith there is decision”.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—“because of faith there is decision”idaṁ vuccati “saṅkhārapaccayā viññāṇaṁ”.

Therein what is“because of decision there is becoming”? With the exception of decision (it is) the aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called “because of decision there is|becoming”.* This is called “because of birth there is ageing and death”.Tattha katamo viññāṇapaccayāpi saṅkhāro? “because of decision there is becoming”Yā cetanā sañcetanā sañcetayitattaṁ—* See paragraphs249–279inclusive, with appropriate modifications for “good roots”, “faith”, and “decision”.ayaṁ vuccati “viññāṇapaccayāpi saṅkhāro”.

* See paragraphs249–279inclusive, with appropriate modifications for “good roots”, “faith”, and “decision”.Tattha katamaṁ viññāṇapaccayā nāmarūpaṁ? Thus is the arising of these states means: Thus is the combination, the assemblage, the collocation, the appearance of these states. Therefore this is called “thus is the arising of these states”.Atthi nāmaṁ, atthi rūpaṁ. (Here Ends) Exposition of Good StatesTattha katamaṁ nāmaṁ? 11. Exposition of Neither-Good-Nor-Bad StatesVedanākkhandho, saññākkhandho, saṅkhārakkhandho—What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire there arises resultant eye consciousness accompanied by indifference, having visible object; at that time because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.idaṁ vuccati “nāmaṁ”. Therein what isactivity? That which is volition, being volitional, state of being volitional. This is called activity.Tattha katamaṁ rūpaṁ? activityCakkhāyatanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṁ vā panaññampi atthi rūpaṁ cittajaṁ cittahetukaṁ cittasamuṭṭhānaṁ—Therein what is“because of activity there is consciousness”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, eye-consciousness-element. This is called “because of activity there is consciousness”.idaṁ vuccati “rūpaṁ”. “because of activity there is consciousness”Iti idañca nāmaṁ, idañca rūpaṁ. * See paragraph184.Idaṁ vuccati “viññāṇapaccayā nāmarūpaṁ”.

* See paragraph184.Nāmarūpapaccayāpi viññāṇanti. Therein what is“because of consciousness there is mind”?The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called “because of consciousness there is mind”.Atthi nāmaṁ, atthi rūpaṁ. “because of consciousness there is mind”Tattha katamaṁ nāmaṁ? Therein what is“because of mind there is the sixth base”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, eye-consciousness-element. This is called “because of mind there is the sixth base”.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—“because of mind there is the sixth base”idaṁ vuccati “nāmaṁ”. * See paragraph184.Tattha katamaṁ rūpaṁ? * See paragraph184.Yaṁ rūpaṁ nissāya manoviññāṇadhātu vattati—Thereinwhat is“because of the sixth base there is contact”? That which is contact, contacting, act of contacting, state of contacting. This is called “because of the sixth base there is contact”.idaṁ vuccati “rūpaṁ”. “because of the sixth base there is contact”Iti idañca nāmaṁ, idañca rūpaṁ. Therein what is“because of contact there is feeling”? That which is neither mental ease nor uneasiness, neither-painful-nor-pleasant experience born of mental contact, neither-painful-nor-pleasant feeling born of mental contact. This is called “because of contact there is feeling”.Idaṁ vuccati “nāmarūpaṁ”.

“because of contact there is feeling”Tattha katamaṁ nāmarūpapaccayāpi viññāṇaṁ? Therein what is“because of feeling there is becoming”? With the exception of feeling (it is) the aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called “because of feeling there is becoming”.* Therefore this is called “thus is the arising of this whole mass of suffering”.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—“because of feeling there is becoming”idaṁ vuccati “nāmarūpapaccayāpi viññāṇaṁ”.

* See paragraph249.Nāmarūpapaccayā chaṭṭhāyatananti. * See paragraph249.Atthi nāmaṁ, atthi rūpaṁ. … At that time because of activity there is consciousness rooted in activity; because of consciousness there is mind rooted in consciousness; because of mind there is the sixth base rooted in mind; because of the sixth base there is contact rooted in the sixth base; because of contact there is feeling rooted in contact; because of feeling there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Tattha katamaṁ nāmaṁ? … At that time because of activity there is consciousness associated with activity; because of consciousness there is mind associated with consciousness; because of mind there is the sixth base associated with mind; because of the sixth base there is contact associated with the sixth base; because of contact there is feeling associated with contact; because of feeling there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—… At that time because of activity there is consciousness; also because of consciousness there is activity. Because of consciousness there is mind;also because of mind there is consciousness. Because of mind there is the sixth base; also because of the sixth base there is mind. Because of the sixth base there is contact; also because of contact there is the sixth base.|Because of contact there is feeling; also because of feeling there is contact. Because of feeling there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.idaṁ vuccati “nāmaṁ”. What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire there arises resultant ear consciousness accompanied by indifference, having audible object;* there arises nose consciousness accompanied by indifference, having odorous object;* there arises tongue consciousness accompanied by indifference, having sapid object;* there arises body consciousness accompanied by pleasure, having tangible object; at that time because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Tattha katamaṁ rūpaṁ? * Complete as final example.Yaṁ rūpaṁ nissāya manoviññāṇadhātu vattati—* Complete as final example.idaṁ vuccati “rūpaṁ”. Therein what isactivity? That which is volition, being volitional, state of being volitional. This is called activity.* This is called “because of the sixth base there is contact”.Iti idañca nāmaṁ, idañca rūpaṁ. activityIdaṁ vuccati “nāmarūpaṁ”.

* See paragraph307.Tattha katamaṁ nāmarūpapaccayā chaṭṭhāyatanaṁ? * See paragraph307.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—Therein what is“because of contact there is feeling”? That which is bodily ease, bodily pleasure, easeful pleasant experience born of bodily contact, easeful pleasant feeling born of bodily contact. This is called “because of contact there is feeling”.idaṁ vuccati “nāmarūpapaccayā chaṭṭhāyatanaṁ”.

“because of contact there is feeling”Tattha katamaṁ chaṭṭhāyatanapaccayāpi nāmarūpaṁ? Therein what is“because of feeling there is becoming”? With the exception of feeling (it is) the aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called “because of feeling there is becoming”.* Therefore this is called “thus is the arising of this whole mass of suffering”.Atthi nāmaṁ, atthi rūpaṁ. “because of feeling there is becoming”Tattha katamaṁ nāmaṁ? * See paragraphs249and308–310.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—* See paragraphs249and308–310.idaṁ vuccati “nāmaṁ”. What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire there arises resultant mind element accompanied|by indifference having visible object, audible object, odorous object, sapid object, tangible object or is concerned with whatever (object); at that timebecause of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Tattha katamaṁ rūpaṁ? Therein what isactivity? That which is volition, being volitional, state of being volitional. This is called activity.Cakkhāyatanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṁ vā panaññampi atthi rūpaṁ cittajaṁ cittahetukaṁ cittasamuṭṭhānaṁ—activityidaṁ vuccati “rūpaṁ”. Therein what is“because of activity there is consciousness”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind element. This is called “because of activity there is consciousness”.*2This is called “because of the sixth base there is contact”.Iti idañca nāmaṁ, idañca rūpaṁ. “because of activity there is consciousness”Idaṁ vuccati “chaṭṭhāyatanapaccayāpi nāmarūpaṁ”.

* See paragraph184.*2See paragraph307.Tattha katamo chaṭṭhāyatanapaccayā phasso? * See paragraph184.Yo phasso phusanā samphusanā samphusitattaṁ—*2See paragraph307.ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso”.

Therein what is“because of contact there is feeling”? That which is neither mental ease nor uneasiness, neither-painful-nor-pleasant experience born of mental contact, neither-painful-nor-pleasant feeling born of mental contact. This is called “because of contact there is feeling”.Tattha katamaṁ phassapaccayāpi chaṭṭhāyatanaṁ? “because of contact there is feeling”Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—Therein what is“because of feeling there is decision”? That which is decision of consciousness, being decisive, state of decision of that (consciousness). This is called “because of feeling there is decision”.idaṁ vuccati “phassapaccayāpi chaṭṭhāyatanaṁ” …pe… “because of feeling there is decision”tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

Therein what is“because of decision there is becoming”? With the exception of decision (it is) the aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called “because of decision there is becoming”.* Therefore this is called “thus is the arising of this whole mass of suffering”.Tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayāpi avijjā; “because of decision there is becoming”saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayāpi saṅkhāro; * See paragraphs249and308–310with appropriate modifications for “decision”.viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayāpi viññāṇaṁ; * See paragraphs249and308–310with appropriate modifications for “decision”.nāmarūpapaccayā saḷāyatanaṁ, chaṭṭhāyatanapaccayāpi nāmarūpaṁ; What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire there arises resultant mind-consciousness-element accompanied by mental pleasure having visible object, audible|object, odorous object, sapid object, tangible object, ideational object or is concerned with whatever (object); at that time because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.chaṭṭhāyatanapaccayā phasso, phassapaccayāpi chaṭṭhāyatanaṁ; Therein what isactivity? That which is volition, being volitional, state of being volitional. This is called activity.phassapaccayā vedanā, vedanāpaccayāpi phasso; activityvedanāpaccayā taṇhā, taṇhāpaccayāpi vedanā; Therein what is“because of activity there is consciousness”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of activity there is consciousness”.*2This is called “because of the sixth base there is contact”.taṇhāpaccayā upādānaṁ, upādānapaccayāpi taṇhā; “because of activity there is consciousness”upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. * See paragraph184.*2See paragraph307.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

* See paragraph184.Tattha katamā avijjā? *2See paragraph307.Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—Therein what is“because of contact there is feeling”? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called “because of contact there is feeling”.ayaṁ vuccati “avijjā”.

“because of contact there is feeling”Tattha katamo avijjāpaccayā saṅkhāro? Therein what is“because of feeling there is decision”? That which is decision of consciousness, being decisive, state of decision of that (consciousness). This is called “because of feeling there is decision”.Yā cetanā sañcetanā sañcetayitattaṁ—“because of feeling there is decision”ayaṁ vuccati “avijjāpaccayā saṅkhāro”.

Therein what is“because of decision there is becoming”? With the exception of decision (it is) the aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called “because of decision there is becoming”.* Therefore this is called “thus is the arising of this whole mass of suffering”.Tattha katamā saṅkhārapaccayāpi avijjā? “because of decision there is becoming”Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—* See paragraphs249and308–310with appropriate modifications for “decision”.ayaṁ vuccati “saṅkhārapaccayāpi avijjā”.

* See paragraphs249and308–310with appropriate modifications for “decision”.Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ? What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire there arises mind-consciousness-element accompanied by indifference, having visible object, audible object, odorous object, sapid object, tangible object, ideational|object or is concerned with whatever (object); at that time because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—Therein what isactivity? That which is volition, being volitional, state of being volitional. This is called activity.idaṁ vuccati “saṅkhārapaccayā viññāṇaṁ”.

activityTattha katamo viññāṇapaccayāpi saṅkhāro? Therein what is“because of activity there is consciousness”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of activity there is consciousness”.*2This is called “because of the sixth base there is contact”.Yā cetanā sañcetanā sañcetayitattaṁ—“because of activity there is consciousness”ayaṁ vuccati “viññāṇapaccayāpi saṅkhāro”.

* See paragraph184.*2See paragraph307.Tattha katamaṁ viññāṇapaccayā nāmarūpaṁ? * See paragraph184.Atthi nāmaṁ, atthi rūpaṁ. *2See paragraph307.Tattha katamaṁ nāmaṁ? Therein what is“because of contact there is feeling”? That which is neither mental ease nor uneasiness, neither-painful-nor-pleasant experience born of mental contact, neither-painful-nor-pleasant feeling born of mental contact. This is called “because of contact there is feeling”.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—“because of contact there is feeling”idaṁ vuccati nāmaṁ. Therein what is“because of feeling there is decision”? That which is decision of consciousness, being decisive, state of decision of that (consciousness). This is called “because of feeling there is decision”.Tattha katamaṁ rūpaṁ? “because of feeling there is decision”Cakkhāyatanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṁ vā panaññampi atthi rūpaṁ cittajaṁ cittahetukaṁ cittasamuṭṭhānaṁ—Therein what is“because of decision there is becoming”? With the exception of decision (it is) the aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called “because of decision there is becoming”.* Therefore this is called “thus is the arising of this whole mass of suffering”.idaṁ vuccati “rūpaṁ”. “because of decision there is becoming”Iti idañca nāmaṁ, idañca rūpaṁ. * See paragraphs249and308–310with appropriate modifications for “decision”.Idaṁ vuccati “viññāṇapaccayā nāmarūpaṁ”.

* See paragraphs249and308–310with appropriate modifications for “decision”.Nāmarūpapaccayāpi viññāṇanti. What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire there arises resultant mind-consciousness-element accompanied by mental pleasure, associated with knowledge.* Accompanied by mental pleasure, associated with knowledge, with instigation.* Accompanied by mental pleasure, not associated|with knowledge, with instigation.* Accompanied by indifference, associated with knowledge.* Accompanied by indifference, associated with knowledge, with instigation.* Accompanied by indifference, not associated with knowledge.* Accompanied by indifference, not associated with knowledge, with instigation, having visible object,*2ideational object or is concerned with whatever (object); at that time because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Atthi nāmaṁ, atthi rūpaṁ. * Complete as final example.*2Intermediate sense objects.Tattha katamaṁ nāmaṁ? * Complete as final example.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—*2Intermediate sense objects.idaṁ vuccati “nāmaṁ”. Therein what isactivity? That which is volition, being volitional, state of being volitional. This is called activity.Tattha katamaṁ rūpaṁ? activityYaṁ rūpaṁ nissāya manoviññāṇadhātu vattati—Therein what is“because of activity there is consciousness”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of activity there is consciousness”.*2This is called “because of contact there is feeling”.idaṁ vuccati “rūpaṁ”. “because of activity there is consciousness”Iti idañca nāmaṁ, idañca rūpaṁ. * See paragraph184.*2See paragraph307.Idaṁ vuccati “nāmarūpaṁ”.

* See paragraph184.Tattha katamaṁ nāmarūpapaccayāpi viññāṇaṁ? *2See paragraph307.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—Therein what is“because of feeling there is faith”?That which is confidence, being confident, trust, implicit faith. This is called “because of feeling there is faith”.idaṁ vuccati “nāmarūpapaccayāpi viññāṇaṁ”.

“because of feeling there is faith”Nāmarūpapaccayā saḷāyatananti. Therein what is“because of faith there is decision”? That which is decision of consciousness, being decisive, state of decision of that (consciousness). This is called “because of faith there is decision”.Atthi nāmaṁ, atthi rūpaṁ. “because of faith there is decision”Tattha katamaṁ nāmaṁ? Therein what is“because of decision there is becoming”? With the exception of decision (it is) the aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called “because of decision there is becoming”.* Therefore this is called “thus is the arising of this whole mass of suffering”.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—“because of decision there is becoming”idaṁ vuccati “nāmaṁ”. * See paragraphs249and308–310with appropriate modifications for “faith” and “decision”.Tattha katamaṁ rūpaṁ? * See paragraphs249and308–310with appropriate modifications for “faith” and “decision”.Cattāro ca mahābhūtā, yañca rūpaṁ nissāya manoviññāṇadhātu vattati—What states are neither-good-nor-bad? At the time when (a bhikkhu) develops the path for rebirth in the plane of form, he, aloof from sense pleasures,* attains and dwells in earth device first jhāna; at that time there is contact,*2there is non-wavering. These states are good.idaṁ vuccati “rūpaṁ”. * See paragraph205.*2Dhammasaṅgaṇī, paragraph1.Iti idañca nāmaṁ, idañca rūpaṁ. * See paragraph205.Idaṁ vuccati “nāmarūpaṁ”.

*2Dhammasaṅgaṇī, paragraph1.Tattha katamaṁ nāmarūpapaccayā saḷāyatanaṁ? Having done, having accumulated that same good action characteristic of the plane of form, he, aloof from sense pleasures,* attains and dwells in resultant earth device first jhāna; at that time because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ—* See paragraph184.idaṁ vuccati “nāmarūpapaccayā saḷāyatanaṁ”.

* See paragraph184.Tattha katamaṁ chaṭṭhāyatanapaccayāpi nāmarūpaṁ? What states are neither-good-nor-bad? At the time when (a bhikkhu) develops the path for rebirth in the formless plane, he, having wholly passed the state of nothingness, having abandoned pleasure,* attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact,*2there is non-wavering. These states are good.Atthi nāmaṁ, atthi rūpaṁ. * See paragraph205.*2Dhammasaṅgaṇī, paragraph1.Tattha katamaṁ nāmaṁ? * See paragraph205.Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—*2Dhammasaṅgaṇī, paragraph1.idaṁ vuccati “nāmaṁ”. Having done, having accumulated that same good action characteristic of the formless plane, he, having wholly passed the state of nothingness, having abandoned pleasure,* attains and dwells in resultant fourth jhāna accompanied by perception of the state that is neither perception-nor-non-perception; at that time because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Tattha katamaṁ rūpaṁ? * See paragraph205.Cakkhāyatanassa upacayo, sotāyatanassa upacayo, ghānāyatanassa upacayo, jivhāyatanassa upacayo, kāyāyatanassa upacayo, yaṁ vā panaññampi atthi rūpaṁ cittajaṁ cittahetukaṁ cittasamuṭṭhānaṁ—* See paragraph205.idaṁ vuccati “rūpaṁ”. What states are neither-good-nor-bad? At the time when (a bhikkhu) develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2there is non-wavering. These states are good.Iti idañca nāmaṁ, idañca rūpaṁ. * See paragraph205.*2See Dhammasaṅgaṇī paragraph277.Idaṁ vuccati “chaṭṭhāyatanapaccayāpi nāmarūpaṁ”.

* See paragraph205.Tattha katamo chaṭṭhāyatanapaccayā phasso? *2See Dhammasaṅgaṇī paragraph277.Yo phasso phusanā samphusanā samphusitattaṁ—Having done, having developed that same supramundane good jhāna, he, aloof from sense pleasures,* attains and dwells in resultant first jhāna that is hard practice and knowledge slowly acquired; at that time because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision;because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of these states.ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso”.

* See paragraph205.Tattha katamaṁ phassapaccayāpi chaṭṭhāyatanaṁ? * See paragraph205.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—What states are neither-good-nor-bad? At the time when having done, having accumulated bad action there arises resultant eye consciousness accompanied by indifference, having visible object;* there arises ear consciousness accompanied by indifference, having audible object;* there arises nose consciousness accompanied by indifference, having odorous object;* there arises tongue consciousness accompanied by indifference, having sapid object;* there arises body consciousness accompanied by pain, having tangible object; at that time because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.idaṁ vuccati “phassapaccayāpi chaṭṭhāyatanaṁ”.

* Complete as final example.Tattha katamā phassapaccayā vedanā? * Complete as final example.Yaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—Therein what isactivity? That which is volition, being volitional, state of being volitional. This is called activity.ayaṁ vuccati “phassapaccayā vedanā” …pe… activitytena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

Thereinwhat is“because of activity there is consciousness”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, body-consciousness-element. This is called “because of activity there is consciousness”.*2This is called “because of the sixth base there is contact”.Aññamaññacatukkaṁ.

“because of activity there is consciousness”2.9. Akusalaniddesa

* See paragraph184.*2See paragraph307.2.9.1 Akusalacitta

* See paragraph184.Katame dhammā akusalā? *2See paragraph307.Yasmiṁ samaye akusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ diṭṭhigatasampayuttaṁ sasaṅkhārena …pe… Therein what is“because of contact there is feeling”? That which is bodily uneasiness, bodily pain, uneasy painful experience born of bodily contact, uneasy painful feeling born of bodily contact. This is called “because of contact there is feeling”.somanassasahagataṁ diṭṭhigatavippayuttaṁ rūpārammaṇaṁ vā …pe… “because of contact there is feeling”somanassasahagataṁ diṭṭhigatavippayuttaṁ sasaṅkhārena rūpārammaṇaṁ vā saddārammaṇaṁ vā gandhārammaṇaṁ vā rasārammaṇaṁ vā phoṭṭhabbārammaṇaṁ vā dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Therein what is“because of feeling there is becoming”? With the exception of feeling (it is) the aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called “because of feeling there is becoming”.* Therefore this is called “thus is the arising of this whole mass of suffering”.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“because of feeling there is becoming”Tattha katamā avijjā? * See paragraphs249and308–310.Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—* See paragraphs249and308–310.ayaṁ vuccati “avijjā”.

What states are neither-good-nor-bad?At the time when having done, having accumulated bad action there arises resultant mind element accompanied by indifference, having visible object, audible object, odorous object, sapid object, tangible object or is concerned with whatever (object); at that time because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Tattha katamo avijjāpaccayā saṅkhāro? Therein what isactivity? That which is volition, being volitional, state of being volitional. This is called activity.Yā cetanā sañcetanā sañcetayitattaṁ—activityayaṁ vuccati avijjāpaccayā saṅkhāro …pe….

Therein what is“because of activity there is consciousness”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind element. This is called “because of activity there is consciousness”.*2This is called “because of the sixth base there is contact”.Tattha katamo taṇhāpaccayā adhimokkho? “because of activity there is consciousness”Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—* See paragraph184.*2See paragraph307.ayaṁ vuccati “taṇhāpaccayā adhimokkho”.

* See paragraph184.Tattha katamo adhimokkhapaccayā bhavo? *2See paragraph307.Ṭhapetvā adhimokkhaṁ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho—Therein what is“because of contact there is feeling”? That which is neither mental ease nor uneasiness, neither-painful-nor-|pleasant experience born of mental contact, neither-painful-nor-pleasant feeling born of mental contact. This is called “because of contact there is feeling”.ayaṁ vuccati “adhimokkhapaccayā bhavo” …pe… “because of contact there is feeling”tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

Therein what is“because of feeling there is decision”? That which is decision of consciousness, being decisive, state of decision of that (consciousness). This is called “because of feeling there is decision”.2.9.2. Akusalacitta

“because of feeling there is decision”Katame dhammā akusalā? Therein what is“because of decision there is becoming”? With the exception of decision (it is) the aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called “because of decision there is becoming”.* Therefore this is called “thus is the arising of this whole mass of suffering”.Yasmiṁ samaye akusalaṁ cittaṁ uppannaṁ hoti upekkhāsahagataṁ diṭṭhigatasampayuttaṁ rūpārammaṇaṁ vā saddārammaṇaṁ vā gandhārammaṇaṁ vā rasārammaṇaṁ vā phoṭṭhabbārammaṇaṁ vā dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. “because of decision there is becoming”Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

* See paragraphs249and308–310with appropriate modifications for “decision”.2.9.3. Akusalacitta

* See paragraphs249and308–310with appropriate modifications for “decision”.Tattha katamā avijjā? What states are neither-good-nor-bad? At the time when having done, having accumulated bad action there arises resultant mind-consciousness-element accompanied by indifference, having visible object,* ideational object or is concerned with whatever (object); at that time because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—* Intermediate sense objects.ayaṁ vuccati avijjā …pe….

* Intermediate sense objects.Tattha katamā phassapaccayā vedanā? Therein what isactivity? That which is volition, being volitional, state of being volitional. This is called activity.Yaṁ cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—activityayaṁ vuccati “phassapaccayā vedanā” …pe… Therein what is“because of activity there is consciousness”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of activity there is consciousness”.*2Therefore this is called “thus is the arising of this whole mass of suffering”.tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

“because of activity there is consciousness”Katame dhammā akusalā? * See paragraph184.*2See paragraphs249and308–310with appropriate modification for “decision”.Yasmiṁ samaye akusalaṁ cittaṁ uppannaṁ hoti upekkhāsahagataṁ diṭṭhigatasampayuttaṁ sasaṅkhārena …pe… * See paragraph184.upekkhāsahagataṁ diṭṭhigatavippayuttaṁ rūpārammaṇaṁ vā …pe… *2See paragraphs249and308–310with appropriate modification for “decision”.upekkhāsahagataṁ diṭṭhigatavippayuttaṁ sasaṅkhārena rūpārammaṇaṁ vā saddārammaṇaṁ vā gandhārammaṇaṁ vā rasārammaṇaṁ vā phoṭṭhabbārammaṇaṁ vā dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. What states are neither-good-nor-bad? At the time when there arises mind element that is inoperative, neither good nor bad nor|the resultant of action, accompanied by indifference, having visible object,* tangible object,*2there arises mind-consciousness-element that is inoperative, neither good nor bad nor the resultant of action, accompanied by mental pleasure, having visible object,* ideational object,*2there arises mind-consciousness-element that is inoperative, neither good nor bad nor the resultant of action, accompanied by indifference, having visible object,* ideational object or is concerned with whatever (object); at that time because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

* Intermediate sense objects.*2Complete as final example.Tattha katamā avijjā …pe… * Intermediate sense objects.tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

*2Complete as final example.2.9.4. Akusalacitta

What states are neither-good-nor-bad? At the time when there arises mind-consciousness-element that is inoperative, neither good nor bad nor the resultant of action, accompanied by mental pleasure, associated with knowledge,* accompanied by mental pleasure, associated with knowledge, with instigation,* accompanied by mental pleasure, not associated with knowledge,* accompanied by mental pleasure, not associated with knowledge, with instigation,* accompanied by indifference, associated with knowledge,* accompanied by indifference, associated with knowledge, with instigation,* accompanied by indifference, not associated with knowledge, with instigation, having visible object,*2ideational object or is concerned with whatever (object); at that time because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming;because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Katame dhammā akusalā? * Complete as final example.*2Intermediate sense objects.Yasmiṁ samaye akusalaṁ cittaṁ uppannaṁ hoti domanassasahagataṁ paṭighasampayuttaṁ rūpārammaṇaṁ vā …pe… * Complete as final example.domanassasahagataṁ paṭighasampayuttaṁ sasaṅkhārena rūpārammaṇaṁ vā saddārammaṇaṁ vā gandhārammaṇaṁ vā rasārammaṇaṁ vā phoṭṭhabbārammaṇaṁ vā dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā paṭighaṁ, paṭighapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. *2Intermediate sense objects.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

What states are neither-good-nor-bad? At the time when (a bhikkhu) develops jhāna characteristic of the plane of form that is|inoperative, neither good nor bad nor the resultant of action, (is the cause of) pleasant living in the present existence, he, aloof from sense pleasures,* attains and dwells in earth device first jhāna; at that time because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Tattha katamā avijjā? * See paragraph205.Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—* See paragraph205.ayaṁ vuccati “avijjā” …pe… What states are neither-good-nor-bad? At the time when (a bhikkhu) develops jhāna characteristic of the formless plane that is inoperative, neither good nor bad nor the resultant of action, (is the cause of) pleasant living in the present existence, he, having wholly passed the state of nothingness, having abandoned pleasure,* attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time because of activity there is consciousness;because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso”.

* See paragraph205.Tattha katamā phassapaccayā vedanā? * See paragraph205.Yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ cetosamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ cetosamphassajā asātā dukkhā vedanā—(Here Ends) Exposition of Neither-Good-Nor-Bad Statesayaṁ vuccati “phassapaccayā vedanā”.

12. Exposition of Good States Rooted in IgnoranceTattha katamaṁ vedanāpaccayā paṭighaṁ? What states are good? At the time when there arises good consciousness characteristic of the plane of desire accompanied by mental pleasure, associated with knowledge, having visible object,* ideational object or is concerned with whatever (object); at that time because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind; because|of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Yo cittassa āghāto …pe… * Intermediate sense objects.caṇḍikkaṁ asuropo anattamanatā cittassa—* Intermediate sense objects.idaṁ vuccati “vedanāpaccayā paṭighaṁ”.

Therein what is“because of ignorance there is activity”? That which is volition, being volitional, state of being volitional. This is called “because of ignorance there is activity”.* This is called “because of the sixth base there is contact”.Tattha katamo paṭighapaccayā adhimokkho? “because of ignorance there is activity”Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—* See paragraph249.ayaṁ vuccati “paṭighapaccayā adhimokkho”.

* See paragraph249.Tattha katamo adhimokkhapaccayā bhavo? Therein what is“because of contact there is feeling”? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called “because of contact there is feeling”.Ṭhapetvā adhimokkhaṁ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho—“because of contact there is feeling”ayaṁ vuccati “adhimokkhapaccayā bhavo” …pe… Therein what is“because of feeling there is faith”? That which is confidence, being confident, trust, implicit faith. This is called “because of feeling there is faith”.tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

“because of feeling there is faith”2.9.5. Akusalacitta

Therein what is“because of faith there is decision”? That which is decision of consciousness, being decisive, state of decision of that (consciousness). This is called “because of faith there is decision”.Katame dhammā akusalā? “because of faith there is decision”Yasmiṁ samaye akusalaṁ cittaṁ uppannaṁ hoti upekkhāsahagataṁ vicikicchāsampayuttaṁ rūpārammaṇaṁ vā saddārammaṇaṁ vā gandhārammaṇaṁ vā rasārammaṇaṁ vā phoṭṭhabbārammaṇaṁ vā dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā vicikicchā, vicikicchāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Therein what is“because of decision there is becoming”? With the exception of decision (it is) the aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called “because of decision there is becoming”.* Therefore this is called “thus is the arising of this whole mass of suffering”.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“because of decision there is becoming”Tattha katamā avijjā? * See paragraph249.Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—* See paragraph249.ayaṁ vuccati “avijjā” …pe… … At that time because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso”.

… At that time because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind and matter; because of mind and matter there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Tattha katamā phassapaccayā vedanā? … At that time because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind and matter; because of mind and matter there are six bases; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Yaṁ cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ, cetosamphassajā adukkhamasukhā vedanā—What states are good? At the time when there arises good consciousness characteristic of the plane of desire accompanied by mental pleasure, associated with knowledge, with instigation,* accompanied by mental pleasure, not associated with knowledge,* accompanied by mental pleasure, not associated with knowledge, with instigation,* accompanied by indifference, associated with knowledge,* accompanied by indifference, associated with knowledge, with instigation,* accompanied by indifference, not associated with knowledge,* accompanied by indifference, not associated with knowledge, with instigation, having visible object,*2ideational object or is concerned with whatever (object); at that time because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.ayaṁ vuccati “phassapaccayā vedanā”.

* Complete as final example.*2Intermediate sense objects.Tattha katamā vedanāpaccayā vicikicchā? * Complete as final example.Yā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṁ vimati vicikicchā dveḷhakaṁ dvidhāpatho saṁsayo anekaṁsaggāho āsappanā parisappanā apariyogāhaṇā chambhitattaṁ cittassa manovilekho—*2Intermediate sense objects.ayaṁ vuccati “vedanāpaccayā vicikicchā”.

What states are good? At the time when (a bhikkhu) develops the path for rebirth in the plane of form,he, aloof from sense pleasures,* attains and dwells in earth device first jhāna; at that time because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Tattha katamo vicikicchāpaccayā bhavo? * See paragraph205.Ṭhapetvā vicikicchaṁ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho—* See paragraph205.ayaṁ vuccati “vicikicchāpaccayā bhavo” …pe… What states are good? At the time when (a bhikkhu) develops the path for rebirth in the formless plane, he, having wholly passed the state of nothingness, having abandoned pleasure,* attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

* See paragraph205.2.9.6. Akusalacitta

* See paragraph205.Katame dhammā akusalā? What states are good? At the time when (a bhikkhu) develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time because of ignorance there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contactthere is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is|birth; because of birth there is ageing and death. Thus is the arising of these states.Yasmiṁ samaye akusalaṁ cittaṁ uppannaṁ hoti upekkhāsahagataṁ uddhaccasampayuttaṁ rūpārammaṇaṁ vā saddārammaṇaṁ vā gandhārammaṇaṁ vā rasārammaṇaṁ vā phoṭṭhabbārammaṇaṁ vā dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā uddhaccaṁ, uddhaccapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. * See paragraph205.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

* See paragraph205.Tattha katamā avijjā? (Here Ends) Exposition of Good States Rooted in IgnoranceYaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—13. Exposition of Resultants Having Good Rootsayaṁ vuccati “avijjā” …pe… What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire there arises resultant eye consciousness accompanied by indifference, having visible object; at that time because of good roots there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso”.

Therein what is“because of good roots there is activity”? That which is volition, being volitional, state of being volitional. This is called “because of good roots there is activity”.* Therefore this is called “thus is the arising of this whole mass of suffering”.Tattha katamā phassapaccayā vedanā? “because of good roots there is activity”Yaṁ cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—* See paragraph307.ayaṁ vuccati “phassapaccayā vedanā”.

* See paragraph307.Tattha katamaṁ vedanāpaccayā uddhaccaṁ? What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire there arises resultant ear consciousness accompanied by indifference, having audible object,* there arises nose consciousness accompanied by indifference, having odorous object,* there arises tongue consciousness accompanied by indifference, having sapid object,* there arises body consciousness accompanied by pleasure, having tangible object,* there arises mind element accompanied by indifference, having visible object,*2tangible object,* there arises mind-consciousness-element accompanied by mental pleasure, having visible object,*2ideational object,* there arises mind-consciousness-element accompanied by indifference, having visible object,*2ideational|object or is concerned with whatever (object); at that time because of good roots there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling;because of feeling there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Yaṁ cittassa uddhaccaṁ avūpasamo cetaso vikkhepo bhantattaṁ cittassa—* Complete as final example.*2Intermediate sense objects.idaṁ vuccati “vedanāpaccayā uddhaccaṁ”.

* Complete as final example.Tattha katamo uddhaccapaccayā adhimokkho? *2Intermediate sense objects.Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—What states are neither-good-nor-bad? At the time when having done, having accumulated good action characteristic of the plane of desire there arises resultant mind-consciousness-element accompanied by mental pleasure, associated with knowledge,* accompanied by mental pleasure, associated with knowledge, with instigation,* accompanied by mental pleasure, not associated with knowledge,* accompanied by mental pleasure, not associated with knowledge, with instigation,* accompanied by indifference, associated with knowledge,* accompanied by indifference, associated with knowledge, with instigation,* accompanied by indifference, not associated with knowledge,* accompanied by indifference, not associated with knowledge, with instigation, having visible object,*2ideational object or is concerned with whatever (object); at that time because of good roots there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.ayaṁ vuccati “uddhaccapaccayā adhimokkho”.

* Complete as final example.*2Intermediate sense objects.Tattha katamo adhimokkhapaccayā bhavo? * Complete as final example.Ṭhapetvā adhimokkhaṁ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho—*2Intermediate sense objects.ayaṁ vuccati “adhimokkhapaccayā bhavo” …pe… What states are neither-good-nor-bad? At the time when (a bhikkhu) develops the path for rebirth in the plane of form, he, aloof from sense pleasures,* attains and dwells in earth device first jhāna; at that time there is contact,*2there is non-wavering. These states are good.tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

*205.*2See Dhammasaṅgaṇī paragraph1.Akusalaniddeso.

*205.2. Kusalaniddesa

*2See Dhammasaṅgaṇī paragraph1.2.10.1. 2.10.1 Kāmāvacarakusalacitta

Havingdone, having accumulated that same good action characteristic of the plane of form, he, aloof from sense pleasures attains and dwells in resultant earth device first jhāna; at that time because of good roots there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death.Thus is the arising of this whole mass of suffering.2.10.1.1. Mahākusalacitta

* See paragraph205.Katame dhammā kusalā? * See paragraph205.Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ rūpārammaṇaṁ vā saddārammaṇaṁ vā gandhārammaṇaṁ vā rasārammaṇaṁ vā phoṭṭhabbārammaṇaṁ vā dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. What states are neither-good-nor-bad? At the time when (a bhikkhu) develops the path for rebirth in the formless plane, he, having wholly passed the state of nothingness, having abandoned pleasure,* attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact,*2there is non-wavering. These states are good.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

* See paragraph205.*2See Dhammasaṅgaṇī paragraph1.Tattha katame kusalamūlā? * See paragraph205.Alobho, adoso, amoho.

*2See Dhammasaṅgaṇī paragraph1.Tattha katamo alobho? Having done, having accumulated that same good action characteristic of the formless plane, he, having wholly passed the state of nothingness, having abandoned pleasure,* attains and dwells in resultant fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time because of good roots there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Yo alobho alubbhanā alubbhitattaṁ asārāgo asārajjanā asārajjitattaṁ anabhijjhā alobho kusalamūlaṁ—* See paragraph205.ayaṁ vuccati “alobho”.

* See paragraph205.Tattha katamo adoso? What states are neither-good-nor-bad? At the time when (a bhikkhu) develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of|wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2there is non-wavering. These states are good.Yo adoso adussanā adussitattaṁ abyāpādo abyāpajjo adoso kusalamūlaṁ—*205.*2See Dhammasaṅgaṇī paragraph277.ayaṁ vuccati “adoso”.

*205.Tattha katamo amoho? *2See Dhammasaṅgaṇī paragraph277.Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—Having done, having developed that same good supramundane jhāna, he, aloof from sense pleasures,* attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; at that time because of good roots there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is faith; because of faith there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of these states.ayaṁ vuccati “amoho”. * See paragraph205.Ime vuccanti “kusalamūlā”.

* See paragraph205.Tattha katamo kusalamūlapaccayā saṅkhāro? (Here Ends) Exposition of Resultants Having Good RootsYā cetanā sañcetanā sañcetayitattaṁ—14. Exposition of Resultants Having Bad Rootsayaṁ vuccati “kusalamūlapaccayā saṅkhāro”.

What states are neither-good-nor-bad? At the time when having done, having accumulated bad action there arises resultant eye consciousness accompanied by indifference, having visible object; at that time because of bad roots there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ …pe… Therein what is“because of bad roots there is activity”?viññāṇapaccayā nāmaṁ …pe… “because of bad roots there is activity”nāmapaccayā chaṭṭhāyatanaṁ …pe… That which is volition, being volitional, state of being volitional. This is called “because of bad roots there is activity”.* Therefore this is called “thus is the arising of this whole mass of suffering”.chaṭṭhāyatanapaccayā phasso …pe… * See paragraph307.phassapaccayā vedanā …pe… * See paragraph307.ayaṁ vuccati “phassapaccayā vedanā”.

What states are neither-good-nor-bad? At the time when having done, having accumulated bad action there arises resultant ear consciousness accompanied by indifference, having audible object,* there arises nose consciousness accompanied by indifference, having odorous object,* there arises tongue consciousness accompanied by indifference, having sapid object,* there arises body consciousness accompanied by pain, having tangible object,* there arises mind element accompanied by indifference, having visible object,*2tangible object or is concerned with whatever (object); at that time because of bad roots there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is decision; because of decision there is becoming; because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Tattha katamo vedanāpaccayā pasādo? * Complete as final example.*2Intermediate sense objects.Yā saddhā saddahanā okappanā abhippasādo—* Complete as final example.ayaṁ vuccati “vedanāpaccayā pasādo”.

*2Intermediate sense objects.Tattha katamo pasādapaccayā adhimokkho? What states are neither-good-nor-bad? At the time when having done, having accumulated bad action there arises resultant mind-consciousness-element accompanied by indifference, having visible object,* ideational object or is concerned with whatever (object); at that time because of bad roots there is activity; because of activity there is consciousness; because of consciousness there is mind; because of mind there is the sixth base; because of the sixth base there is contact; because of contact there is feeling; because of feeling there is decision; because of decision there is becoming;because of becoming there is birth; because of birth there is ageing and death. Thus is the arising of this whole mass of suffering.Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—* Intermediate sense objects.ayaṁ vuccati “pasādapaccayā adhimokkho”.

* Intermediate sense objects.Tattha katamo adhimokkhapaccayā bhavo? Therein what is“because of bad roots there is activity”? That which is volition, being volitional, state of being volitional. This is called “because of bad roots there is activity”.Ṭhapetvā adhimokkhaṁ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho—“because of bad roots there is activity”ayaṁ vuccati “adhimokkhapaccayā bhavo” …pe… Therein what is“because of activity there is consciousness”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of activity there is consciousness”.tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

“because of activity there is consciousness”2.10.1.2. Mahākusalacitta

* See paragraph184.Katame dhammā kusalā? * See paragraph184.Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ sasaṅkhārena rūpārammaṇaṁ vā …pe… Therein whatis“because of consciousness there is mind”? The aggregate of feeling, aggregate of perception, aggregate of mental concomitants. This is called “because of consciousness there is mind”.somanassasahagataṁ ñāṇavippayuttaṁ rūpārammaṇaṁ vā …pe… “because of consciousness there is mind”somanassasahagataṁ ñāṇavippayuttaṁ sasaṅkhārena rūpārammaṇaṁ vā saddārammaṇaṁ vā gandhārammaṇaṁ vā rasārammaṇaṁ vā phoṭṭhabbārammaṇaṁ vā dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Therein what is“because of mind there is the sixth base”? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called “because of mind there is the sixth base”.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“because of mind there is the sixth base”Tattha katame kusalamūlā? * See paragraph184.Alobho, adoso.

* See paragraph184.Tattha katamo alobho? Therein what is“because of the sixth base there is contact”? That which is contact, contacting, act of contacting, state of contacting. This is called “because of the sixth base there is contact”.Yo alobho alubbhanā alubbhitattaṁ asārāgo asārajjanā asārajjitattaṁ anabhijjhā alobho kusalamūlaṁ—“because of the sixth base there is contact”ayaṁ vuccati “alobho”.

Therein what is“because of contact there is feeling”? That which is neither mental ease nor uneasiness, neither-painful-nor-pleasant experience born of mental contact, neither-painful-nor-pleasant feeling born of mental contact. This is called “because of contact there is feeling”.Tattha katamo adoso? “because of contact there is feeling”Yo adoso adussanā adussitattaṁ abyāpādo abyāpajjo adoso kusalamūlaṁ—Therein what is“because of feeling there is decision”? That which is decision of consciousness, being decisive, state of decision of that (consciousness). This is called “because of feeling there is decision”.ayaṁ vuccati “adoso”. “because of feeling there is decision”Ime vuccanti “kusalamūlā”.

Therein what is“because of decision there is becoming”? With the exception of decision (it is) the aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called “because of decision there is becoming”.Tattha katamo kusalamūlapaccayā saṅkhāro? “because of decision there is becoming”Yā cetanā sañcetanā sañcetayitattaṁ—Therein what is“because of becoming there is birth”? That which for this or that state is birth, genesis, existence, full existence, appearance. This is called “because of becoming there is birth”.ayaṁ vuccati “kusalamūlapaccayā saṅkhāro” …pe… “because of becoming there is birth”ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso”.

Therein what is“because of birth there is ageing and death”? There is ageing; there is death. Therein what isageing? That which for this or that state is ageing, decrepitude, the dwindling of life. This is called ageing.Tattha katamā phassapaccayā vedanā? “because of birth there is ageing and death”Yaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—ageingayaṁ vuccati “phassapaccayā vedanā” …pe… Therein what isdeath? That which for this or that state is destruction, decay, breaking up, disintegration, impermanence, disappearance. This is called death. Thus is this ageing and this death. This is called “because of birth there is ageing and death”.tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

death2.10.1.3. Mahākusalacitta

“Thus is the arising of this whole mass of suffering” means:|Thus is the combination, the assemblage, the collocation, the appearance of this whole mass of suffering.Therefore this is called “thus is the arising of this whole mass of suffering”.Katame dhammā kusalā? (Here Ends) Exposition of Resultants Having Bad RootsYasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti upekkhāsahagataṁ ñāṇasampayuttaṁ rūpārammaṇaṁ vā …pe… (Here Ends) Analysis According to Abhidhammaupekkhāsahagataṁ ñāṇasampayuttaṁ sasaṅkhārena rūpārammaṇaṁ vā saddārammaṇaṁ vā gandhārammaṇaṁ vā rasārammaṇaṁ vā phoṭṭhabbārammaṇaṁ vā dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Analysis of Dependent Origination is EndedEvametassa kevalassa dukkhakkhandhassa samudayo hoti.

The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated byPaṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila). Published by Pali Text Society,1969.Tattha katame kusalamūlā? Paṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila)Alobho, adoso, amoho—This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byAriya Baumann. Some changes were introduced:ime vuccanti “kusalamūlā”.

Manfred WierichTattha katamo kusalamūlapaccayā saṅkhāro? Ven. VimalaYā cetanā sañcetanā sañcetayitattaṁ—Ariya Baumannayaṁ vuccati “kusalamūlapaccayā saṅkhāro” …pe… Internal and external links were added, so that readers can easily click the numerous references.Some abbreviations were expanded.Obvious oversights and errors were corrected, all of them minor.ayaṁ vuccati—Internal and external links were added, so that readers can easily click the numerous references.“chaṭṭhāyatanapaccayā phasso”.

Some abbreviations were expanded.Tattha katamā phassapaccayā vedanā? Obvious oversights and errors were corrected, all of them minor.Yaṁ cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—The pagination of the originalayaṁ vuccati “phassapaccayā vedanā” …pe… This electronic version is published under the terms of the Creative Commons Attribution Non-Commercial 3.0 licence (CC BY-NC 3.0) as found here:http://creativecommons.org/licenses/by-nc/3.0/tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

All copyright is owned by the Pali Text Society. See also the statement under http://www.palitext.com/ → Publications → Copyright Announcement. For non-commercial use only.2.10.1.4. Mahākusalacitta

Katame dhammā kusalā? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti upekkhāsahagataṁ ñāṇavippayuttaṁ rūpārammaṇaṁ vā …pe… upekkhāsahagataṁ ñāṇavippayuttaṁ sasaṅkhārena rūpārammaṇaṁ vā saddārammaṇaṁ vā gandhārammaṇaṁ vā rasārammaṇaṁ vā phoṭṭhabbārammaṇaṁ vā dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Tattha katame kusalamūlā? Alobho, adoso—ime vuccanti “kusalamūlā”.

Tattha katamo kusalamūlapaccayā saṅkhāro? Yā cetanā sañcetanā sañcetayitattaṁ—ayaṁ vuccati “kusalamūlapaccayā saṅkhāro” …pe… tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

2.10.2. Rūpāvacarakusalacitta

Katame dhammā kusalā? Yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Tattha katame kusalamūlā? Alobho, adoso, amoho—ime vuccanti “kusalamūlā”.

Tattha katamo kusalamūlapaccayā saṅkhāro? Yā cetanā sañcetanā sañcetayitattaṁ—ayaṁ vuccati “kusalamūlapaccayā saṅkhāro” …pe… tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

2.10.3. Arūpāvacarakusalacitta

Katame dhammā kusalā? Yasmiṁ samaye arūpūpapattiyā maggaṁ bhāveti sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Tattha katame kusalamūlā? Alobho, adoso, amoho—ime vuccanti “kusalamūlā”.

Tattha katamo kusalamūlapaccayā saṅkhāro? Yā cetanā sañcetanā sañcetayitattaṁ—ayaṁ vuccati “kusalamūlapaccayā saṅkhāro” …pe… ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso”.

Tattha katamā phassapaccayā vedanā? Yaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—ayaṁ vuccati “phassapaccayā vedanā” …pe… tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

2.10.4. Lokuttarakusalacitta

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametesaṁ dhammānaṁ samudayo hoti.

Tattha katame kusalamūlā? Alobho, adoso, amoho.

Tattha katamo alobho …pe… adoso …pe… amoho? Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—ayaṁ vuccati “amoho”. Ime vuccanti “kusalamūlā”.

Tattha katamo kusalamūlapaccayā saṅkhāro? Yā cetanā sañcetanā sañcetayitattaṁ—ayaṁ vuccati “kusalamūlapaccayā saṅkhāro” …pe… ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso”.

Tattha katamā phassapaccayā vedanā? Yaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—ayaṁ vuccati “phassapaccayā vedanā”.

Tattha katamo vedanāpaccayā pasādo? Yā saddhā saddahanā okappanā abhippasādo—ayaṁ vuccati “vedanāpaccayā pasādo”.

Tattha katamo pasādapaccayā adhimokkho? Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—ayaṁ vuccati “pasādapaccayā adhimokkho”.

Tattha katamo adhimokkhapaccayā bhavo? Ṭhapetvā adhimokkhaṁ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho—ayaṁ vuccati “adhimokkhapaccayā bhavo” …pe… ayaṁ vuccati “jātipaccayā jarāmaraṇaṁ”.

Evametesaṁ dhammānaṁ samudayo hotīti. Evametesaṁ dhammānaṁ saṅgati hoti, samāgamo hoti, samodhānaṁ hoti, pātubhāvo hoti. Tena vuccati “evametesaṁ dhammānaṁ samudayo hotī”ti.

Kusalaniddeso.

2.11. Abyākataniddesa

2.11. 2.11 Ahetukakusalavipākacitta

2.11.1.1. 2.11.1.1 Ahetukakusalavipākacitta

2.11.1.1.1. Cakkhuviññāṇacitta

Katame dhammā abyākatā? Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ cakkhuviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ rūpārammaṇaṁ, tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Tattha katamo saṅkhāro? Yā cetanā sañcetanā sañcetayitattaṁ—ayaṁ vuccati “saṅkhāro”.

Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ? Yaṁ cittaṁ mano mānasaṁ …pe… tajjācakkhuviññāṇadhātu—idaṁ vuccati “saṅkhārapaccayā viññāṇaṁ”.

Tattha katamaṁ viññāṇapaccayā nāmaṁ? Vedanākkhandho, saññākkhandho, saṅkhārakkhandho—idaṁ vuccati “viññāṇapaccayā nāmaṁ”.

Tattha katamaṁ nāmapaccayā chaṭṭhāyatanaṁ? Yaṁ cittaṁ mano mānasaṁ …pe… tajjācakkhuviññāṇadhātu—idaṁ vuccati “nāmapaccayā chaṭṭhāyatanaṁ”.

Tattha katamo chaṭṭhāyatanapaccayā phasso? Yo phasso phusanā samphusanā samphusitattaṁ—ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso”.

Tattha katamā phassapaccayā vedanā? Yaṁ cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—ayaṁ vuccati “phassapaccayā vedanā”.

Tattha katamo vedanāpaccayā bhavo? Ṭhapetvā vedanaṁ, saññākkhandho saṅkhārakkhandho viññāṇakkhandho—ayaṁ vuccati “vedanāpaccayā bhavo” …pe… tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

Tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ saṅkhārahetukaṁ, viññāṇapaccayā nāmaṁ viññāṇahetukaṁ, nāmapaccayā chaṭṭhāyatanaṁ nāmahetukaṁ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko, phassapaccayā vedanā phassahetukā, vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ saṅkhārasampayuttaṁ, viññāṇapaccayā nāmaṁ viññāṇasampayuttaṁ, nāmapaccayā chaṭṭhāyatanaṁ nāmasampayuttaṁ, chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto, phassapaccayā vedanā phassasampayuttā, vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayāpi saṅkhāro; viññāṇapaccayā nāmaṁ, nāmapaccayāpi viññāṇaṁ; nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayāpi nāmaṁ; chaṭṭhāyatanapaccayā phasso, phassapaccayāpi chaṭṭhāyatanaṁ; phassapaccayā vedanā, vedanāpaccayāpi phasso; vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

2.11.1.1.2. Sota-kāyaviññāṇacitta

Katame dhammā abyākatā? Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ sotaviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ saddārammaṇaṁ …pe… ghānaviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ gandhārammaṇaṁ …pe… jivhāviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ rasārammaṇaṁ …pe… kāyaviññāṇaṁ uppannaṁ hoti sukhasahagataṁ phoṭṭhabbārammaṇaṁ, tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Tattha katamo saṅkhāro? Yā cetanā sañcetanā sañcetayitattaṁ—ayaṁ vuccati “saṅkhāro” …pe… ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso”.

Tattha katamā phassapaccayā vedanā? Yaṁ kāyikaṁ sātaṁ kāyikaṁ sukhaṁ kāyasamphassajaṁ sātaṁ sukhaṁ vedayitaṁ kāyasamphassajā sātā sukhā vedanā—ayaṁ vuccati “phassapaccayā vedanā”.

Tattha katamo vedanāpaccayā bhavo? Ṭhapetvā vedanaṁ, saññākkhandho saṅkhārakkhandho viññāṇakkhandho—ayaṁ vuccati “vedanāpaccayā bhavo” …pe… tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

2.11.1.1.3. Sampaṭicchanacitta

Katame dhammā abyākatā? Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manodhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā saddārammaṇā vā gandhārammaṇā vā rasārammaṇā vā phoṭṭhabbārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Tattha katamo saṅkhāro? Yā cetanā sañcetanā sañcetayitattaṁ—ayaṁ vuccati “saṅkhāro”.

Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ? Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanodhātu—idaṁ vuccati “saṅkhārapaccayā viññāṇaṁ” …pe… ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso”.

Tattha katamā phassapaccayā vedanā? Yaṁ cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—ayaṁ vuccati “phassapaccayā vedanā”.

Tattha katamo vedanāpaccayā adhimokkho? Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—ayaṁ vuccati “vedanāpaccayā adhimokkho”.

Tattha katamo adhimokkhapaccayā bhavo? Ṭhapetvā adhimokkhaṁ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho—ayaṁ vuccati “adhimokkhapaccayā bhavo” …pe… tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

2.11.1.1.4. Somanassantīraṇacitta

Katame dhammā abyākatā? Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti somanassasahagatā rūpārammaṇā vā saddārammaṇā vā gandhārammaṇā vā rasārammaṇā vā phoṭṭhabbārammaṇā vā dhammārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Tattha katamo saṅkhāro? Yā cetanā sañcetanā sañcetayitattaṁ—ayaṁ vuccati “saṅkhāro”.

Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ? Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—idaṁ vuccati “saṅkhārapaccayā viññāṇaṁ” …pe… ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso”.

Tattha katamā phassapaccayā vedanā? Yaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—ayaṁ vuccati “phassapaccayā vedanā”.

Tattha katamo vedanāpaccayā adhimokkho? Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—ayaṁ vuccati “vedanāpaccayā adhimokkho”.

Tattha katamo adhimokkhapaccayā bhavo? Ṭhapetvā adhimokkhaṁ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho—ayaṁ vuccati “adhimokkhapaccayā bhavo” …pe… tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

2.11.1.1.5. Upekkhāsantīraṇacitta

Katame dhammā abyākatā? Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā saddārammaṇā vā gandhārammaṇā vā rasārammaṇā vā phoṭṭhabbārammaṇā vā dhammārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Tattha katamo saṅkhāro? Yā cetanā sañcetanā sañcetayitattaṁ—ayaṁ vuccati “saṅkhāro”.

Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ? Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—idaṁ vuccati “saṅkhārapaccayā viññāṇaṁ” …pe… ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso”.

Tattha katamā phassapaccayā vedanā? Yaṁ cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—ayaṁ vuccati “phassapaccayā vedanā”.

Tattha katamo vedanāpaccayā adhimokkho? Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—ayaṁ vuccati “vedanāpaccayā adhimokkho”.

Tattha katamo adhimokkhapaccayā bhavo? Ṭhapetvā adhimokkhaṁ, vedanākkhandho saññākkhandho saṅkhārakkhandho, viññāṇakkhandho—ayaṁ vuccati “adhimokkhapaccayā bhavo” …pe… tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

2.11.1.2. Kāmāvacaravipākacitta

Katame dhammā abyākatā? Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti somanassasahagatā ñāṇasampayuttā …pe… somanassasahagatā ñāṇasampayuttā sasaṅkhārena …pe… somanassasahagatā ñāṇavippayuttā …pe… somanassasahagatā ñāṇavippayuttā sasaṅkhārena …pe… upekkhāsahagatā ñāṇasampayuttā …pe… upekkhāsahagatā ñāṇasampayuttā sasaṅkhārena …pe… upekkhāsahagatā ñāṇavippayuttā …pe… upekkhāsahagatā ñāṇavippayuttā sasaṅkhārena rūpārammaṇā vā …pe… dhammārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Tattha katamo saṅkhāro? Yā cetanā sañcetanā sañcetayitattaṁ—ayaṁ vuccati “saṅkhāro”.

Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ? Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—idaṁ vuccati “saṅkhārapaccayā viññāṇaṁ” …pe… ayaṁ vuccati “phassapaccayā vedanā”.

Tattha katamo vedanāpaccayā pasādo? Yā saddhā saddahanā okappanā abhippasādo—ayaṁ vuccati “vedanāpaccayā pasādo”.

Tattha katamo pasādapaccayā adhimokkho? Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—ayaṁ vuccati “pasādapaccayā adhimokkho”.

Tattha katamo adhimokkhapaccayā bhavo? Ṭhapetvā adhimokkhaṁ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho—ayaṁ vuccati “adhimokkhapaccayā bhavo” …pe… tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

2.11.1.3. Rūpāvacaravipākacitta

Katame dhammā abyākatā? Yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti—ime dhammā kusalā.

Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. (…)

2.11.1.4. Arūpāvacaravipākacitta

Katame dhammā abyākatā? Yasmiṁ samaye arūpūpapattiyā maggaṁ bhāveti sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti—ime dhammā kusalā.

Tasseva arūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

2.11.1.5. Lokuttaravipākacitta

Katame dhammā abyākatā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti—ime dhammā kusalā.

Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametesaṁ dhammānaṁ samudayo hoti. (…)

2.11.2. 2.11.2 Akusalavipākacitta

2.11.2.1. Cakkhu-kāyaviññāṇacitta

Katame dhammā abyākatā? Yasmiṁ samaye akusalassa kammassa katattā upacitattā vipākaṁ cakkhuviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ rūpārammaṇaṁ …pe… sotaviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ saddārammaṇaṁ …pe… ghānaviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ gandhārammaṇaṁ …pe… jivhāviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ rasārammaṇaṁ …pe… kāyaviññāṇaṁ uppannaṁ hoti dukkhasahagataṁ phoṭṭhabbārammaṇaṁ, tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Tattha katamo saṅkhāro? Yā cetanā sañcetanā sañcetayitattaṁ—ayaṁ vuccati “saṅkhāro”.

Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ? Yaṁ cittaṁ mano mānasaṁ …pe… tajjākāyaviññāṇadhātu—idaṁ vuccati “saṅkhārapaccayā viññāṇaṁ” …pe… ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso”.

Tattha katamā phassapaccayā vedanā? Yaṁ kāyikaṁ asātaṁ kāyikaṁ dukkhaṁ kāyasamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ kāyasamphassajā asātā dukkhā vedanā—ayaṁ vuccati “phassapaccayā vedanā”.

Tattha katamo vedanāpaccayā bhavo? Ṭhapetvā vedanaṁ, saññākkhandho saṅkhārakkhandho viññāṇakkhandho—ayaṁ vuccati “vedanāpaccayā bhavo” …pe… tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

2.11.2.2. Sampaṭicchanacitta

Katame dhammā abyākatā? Yasmiṁ samaye akusalassa kammassa katattā upacitattā vipākā manodhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā saddārammaṇā vā gandhārammaṇā vā rasārammaṇā vā phoṭṭhabbārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Tattha katamo saṅkhāro? Yā cetanā sañcetanā sañcetayitattaṁ—ayaṁ vuccati “saṅkhāro”.

Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ? Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanodhātu—idaṁ vuccati “saṅkhārapaccayā viññāṇaṁ” …pe… ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso”.

Tattha katamā phassapaccayā vedanā? Yaṁ cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—ayaṁ vuccati “phassapaccayā vedanā”.

Tattha katamo vedanāpaccayā adhimokkho? Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—ayaṁ vuccati “vedanāpaccayā adhimokkho”.

Tattha katamo adhimokkhapaccayā bhavo? Ṭhapetvā adhimokkhaṁ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho—ayaṁ vuccati “adhimokkhapaccayā bhavo” …pe… tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

2.11.2.3. Upekkhāsantīraṇacitta

Katame dhammā abyākatā? Yasmiṁ samaye akusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā …pe… dhammārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Tattha katamo saṅkhāro? Yā cetanā sañcetanā sañcetayitattaṁ—ayaṁ vuccati “saṅkhāro”.

Tattha katamaṁ saṅkhārapaccayā viññāṇaṁ? Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—idaṁ vuccati “saṅkhārapaccayā viññāṇaṁ” …pe… tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

2.11.3. 2.11.3 Kiriyācitta

2.11.3.1. Ahetukakiriyācitta

Katame dhammā abyākatā? Yasmiṁ samaye manodhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā upekkhāsahagatā rūpārammaṇā vā …pe… phoṭṭhabbārammaṇā vā …pe… manoviññāṇadhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā somanassasahagatā rūpārammaṇā vā …pe… dhammārammaṇā vā …pe… manoviññāṇadhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā upekkhāsahagatā rūpārammaṇā vā …pe… dhammārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

2.11.3.2. Kāmāvacarakiriyācitta

Katame dhammā abyākatā? Yasmiṁ samaye manoviññāṇadhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā somanassasahagatā ñāṇasampayuttā …pe… somanassasahagatā ñāṇasampayuttā sasaṅkhārena …pe… somanassasahagatā ñāṇavippayuttā …pe… somanassasahagatā ñāṇavippayuttā sasaṅkhārena …pe… upekkhāsahagatā ñāṇasampayuttā …pe… upekkhāsahagatā ñāṇasampayuttā sasaṅkhārena …pe… upekkhāsahagatā ñāṇavippayuttā …pe… upekkhāsahagatā ñāṇavippayuttā sasaṅkhārena rūpārammaṇā vā …pe… dhammārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

2.11.3.3. Rūpāvacarakiriyācitta

Katame dhammā abyākatā? Yasmiṁ samaye rūpāvacaraṁ jhānaṁ bhāveti kiriyaṁ neva kusalaṁ nākusalaṁ na ca kammavipākaṁ diṭṭhadhammasukhavihāraṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

2.11.3.4. Arūpāvacarakiriyācitta

Katame dhammā abyākatā? Yasmiṁ samaye arūpāvacaraṁ jhānaṁ bhāveti kiriyaṁ neva kusalaṁ nākusalaṁ na ca kammavipākaṁ diṭṭhadhammasukhavihāraṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. (…)

Abyākataniddeso.

2.12.1. 2.12.1 Avijjāmūlakakusalaniddesa

2.12.1.1. Mahākusalacitta

Katame dhammā kusalā? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ rūpārammaṇaṁ vā …pe… dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Tattha katamo avijjāpaccayā saṅkhāro? Yā cetanā sañcetanā sañcetayitattaṁ—ayaṁ vuccati “avijjāpaccayā saṅkhāro” …pe… ayaṁ vuccati “chaṭṭhāyatanapaccayā phasso”.

Tattha katamā phassapaccayā vedanā? Yaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—ayaṁ vuccati “phassapaccayā vedanā”.

Tattha katamo vedanāpaccayā pasādo? Yā saddhā saddahanā okappanā abhippasādo—ayaṁ vuccati “vedanāpaccayā pasādo”.

Tattha katamo pasādapaccayā adhimokkho? Yo cittassa adhimokkho adhimuccanā tadadhimuttatā—ayaṁ vuccati “pasādapaccayā adhimokkho”.

Tattha katamo adhimokkhapaccayā bhavo? Ṭhapetvā adhimokkhaṁ, vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho—ayaṁ vuccati “adhimokkhapaccayā bhavo” …pe… tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

Tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

2.12.1.2. Mahākusalacitta

Katame dhammā kusalā? Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti somanassasahagataṁ ñāṇasampayuttaṁ sasaṅkhārena …pe… somanassasahagataṁ ñāṇavippayuttaṁ …pe… somanassasahagataṁ ñāṇavippayuttaṁ sasaṅkhārena …pe… upekkhāsahagataṁ ñāṇasampayuttaṁ …pe… upekkhāsahagataṁ ñāṇasampayuttaṁ sasaṅkhārena …pe… upekkhāsahagataṁ ñāṇavippayuttaṁ …pe… upekkhāsahagataṁ ñāṇavippayuttaṁ sasaṅkhārena rūpārammaṇaṁ vā …pe… dhammārammaṇaṁ vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

2.12.2. Rūpāvacarakusalacitta

Katame dhammā kusalā? Yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. (…)

2.12.3. Arūpāvacarakusalacitta

Katame dhammā kusalā? Yasmiṁ samaye arūpūpapattiyā maggaṁ bhāveti sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

2.12.4. Lokuttarakusalacitta

Katame dhammā kusalā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametesaṁ dhammānaṁ samudayo hoti.

Avijjāmūlakakusalaniddeso.

2.13.1. 2.13.1 Kusalamūlakavipākaniddesa

2.13.1.1. Cakkhuviññāṇacitta

Katame dhammā abyākatā? Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ cakkhuviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ rūpārammaṇaṁ, tasmiṁ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Tattha katamo kusalamūlapaccayā saṅkhāro? Yā cetanā sañcetanā sañcetayitattaṁ—ayaṁ vuccati “kusalamūlapaccayā saṅkhāro” …pe… tena vuccati “evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

2.13.1.2. Sotaviññāṇa-upekkhāsantīraṇacitta

Katame dhammā abyākatā? Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ sotaviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ saddārammaṇaṁ …pe… ghānaviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ gandhārammaṇaṁ …pe… jivhāviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ rasārammaṇaṁ …pe… kāyaviññāṇaṁ uppannaṁ hoti sukhasahagataṁ phoṭṭhabbārammaṇaṁ …pe… manodhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā …pe… phoṭṭhabbārammaṇā vā …pe… manoviññāṇadhātu uppannā hoti somanassasahagatā rūpārammaṇā vā …pe… dhammārammaṇā vā …pe… manoviññāṇadhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā …pe… dhammārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. (…)

2.13.2. Kāmāvacaravipākacitta

Katame dhammā abyākatā? Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti somanassasahagatā ñāṇasampayuttā …pe… somanassasahagatā ñāṇasampayuttā sasaṅkhārena …pe… somanassasahagatā ñāṇavippayuttā …pe… somanassasahagatā ñāṇavippayuttā sasaṅkhārena …pe… upekkhāsahagatā ñāṇasampayuttā …pe… upekkhāsahagatā ñāṇasampayuttā sasaṅkhārena …pe… upekkhāsahagatā ñāṇavippayuttā …pe… upekkhāsahagatā ñāṇavippayuttā sasaṅkhārena rūpārammaṇā vā …pe… dhammārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

2.13.3. Rūpāvacaravipākacitta

Katame dhammā abyākatā? Yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti—ime dhammā kusalā.

Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

2.13.4. Arūpāvacaravipākacitta

Katame dhammā abyākatā? Yasmiṁ samaye arūpūpapattiyā maggaṁ bhāveti sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti—ime dhammā kusalā.

Tasseva arūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye kusalamūlapaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā pasādo, pasādapaccayā adhimokkho, adhimokkhapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

2.13.5. Lokuttaravipākacitta

Katame dhammā abyākatā? Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti—ime dhammā kusalā.