Reply To: Avyākata Paticca Samuppāda for Vipāka Viññāna


Avyākata Paṭicca Samuppāda for Vipāka Viññāṇa

12. Without going into this complex process, only the mindset of the person is changed based on the contact (phassa) of the ārammana with the gati of the individual.

  • We note here that there are no “nāmarūpa” involved here, but just “nāma“. This is a deeper point, but the generation of “nāmarūpa” involves javana citta which actually performs kamma. In this vipāka cycle, no kamma is done by the mind; the mind just matches the “picture” that it received against one’s gati, and automatically recognizes if it is an object that one likes/dislikes.

In #37674

Lal said:

1. It(Paṭiccasamuppāda vibhaṅga) describes in detail the 16 steps for an akusala mula PS. The description starts in section 2. Abhidhammabhājanīya.
– It is not easy to follow those 16 cycles. There are 4 cycles each for 2.1. Paccayacatukka, 2.2. Hetucatukka, 2.3. Sampayuttacatukka, 2.4. Aññamaññacatukka.
– That means for four types of paccaya: paccaya, hetu, sampayutta, Aññamañña.

2. Then there are four cycles (catukka) within each of those. That is how it becomes 16 cycles!
– That analysis takes up most of the rest of the section.
– So, it provides that VERY DETAILED analysis ONLY for the akusala-mula PS.

3. The point is that for Kusala-mula PS, it describes only the first of the 16 cycles!
– That is why it has only “nama”: “..viññāṇa paccayā nāmaṁ, nāma paccayā chaṭṭhāyatanaṁ.”
– The other steps ending with:..viññāṇa paccayā nāmarūpaṁ, nāmarūpa paccayā saḷāyatanaṁ” are NOT explained again, because they proceed similarly to the case of Akusala-mula PS.

I think it is probably possible that the “viññāṇa paccayā nāmaṃ, nāma paccayā chaṭṭhāyatanaṃ” step of avyākata PS is the same as Kusala mula PS. If it is, the expression of vibhanga “viññāṇa paccayā nāmaṃ” does not mean that there is no nāmarūpa in avyākata PS.

Nāmarupa in Vipāka Viññāṇa

#1 Thus, this type of “nāmarupa” is NOT associated with avijjā and is NOT the same “nāmarupa” that appears in “viññāṇa paccayā nāmarupa” in Paṭicca Samuppāda. We will discuss that type of nāmarupa in the next post.

Finally, considering the above explanation in the recently written post, we can draw the following conclusions. The “vinnana paccaya namarupa” step can be analyzed in many ways. In particular, the namarupa of akusala/kusala PS and avyakata PS are very different and should be distinguished. But nevertheless, ALL PS can have namarupa.