Buddha Abhidhamma - Ultimate Science - BuddhaNet

301
2 Saïkhàra-paccayà Vi¤¤ànaü
Saïkhàra conditions vi¤¤àõa to arise or, in other words, vi¤¤àõa
arises as a consequence of saïkhàra.
Here saïkhàra means the 29 wholesome and unwholesome
cetanàs (kammas) mentioned above. Vi¤¤àõa means rebirthconsciousness
which is the initial resultant of kamma-formations.
But saïkhàra goes on producing vipàka-cittas throughout the
whole new life. So all the 32 lokiya-vipàka cittas are taken to
represent ‘vi¤¤àõa’ as the direct effect of saïkhàra.
Thus the second causal relation should be interpreted as
follows.
At pañisandhi-kàla, 11 akusala cetanàs (excluding uddhaccacetanà)
and the 17 lokiya kusala cetanàs (excluding the 2 abhi¤¤àcetanàs)
condition the arising of the 19 rebirth consciousness. At
pavatti-kàla all the 12 akusala cetanàs and the 17 lokiya kusala cetanàs
(excluding the 2 abhi¤¤à-cetanàs) continue to condition the arising
of the 21 lokiya-vipàka cittas. These can be split up as follows.
1 Apu¤¤àbhisaïkhàra (12 akusala cetanàs) conditions the
arising of 7 akusala-vipàka cittas.
2 Pu¤¤àbhisaïkhàra (8 mahà-kusala cetanàs and 5 råpàvacarakusala
cetanàs) conditions the arising of 8 kusala-ahetukavipàka
cittas, 8 mahà-vipàka cittas and 5 råpàvacara-vipàka
cittas.
3 Anenjàbhisaïkhàra (4 aråpàvacara cetanàs) conditions the
arising of 4 aråpàvacara-vipàka cittas.
So it should be understood that from the very first moment of
conception in the mother’s womb the kamma-resultant
consciousness of the embryonic being is functioning, and it goes
on functioning as life-continuum and seeing consciousness,