Buddha Abhidhamma - Ultimate Science - BuddhaNet

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hearing consciousness, etc., throughout the whole new life. Of
course, it terminates as death-consciousness finally.
3 Vi¤¤àõa-paccayà Nàma-råpaü
Vi¤¤àõa conditions nàma-råpa to arise or, in other words, nàmaråpa
arises as a consequence of vi¤¤àõa.
Vi¤¤àõa here represents two entities: vipàka-vi¤¤àõa and
kamma-vi¤¤àõa. Vipàka-vi¤¤àõa means the 32 lokiya-vipàka cittas
mentioned in the second causal relation.
Kamma-vi¤¤àõa means cittas associated with cetanà-kamma,
and it refers back to the 29 wholesome and unwholesome kammas
we have described as saïkhàra. This back-reference is required
because only kusala and akusala kammas, and not the vipàka cittas,
can produce 18 types of kammaja-råpa.
In nàma-råpaü, nàma indicates the 35 cetasikas which
associate with the 32 lokiya-vipàka cittas. In terms of groups of
existence, the 35 cetasikas represent three mental groups – viz.,
vedanakkhandha, sa¤¤akkhandha and saïkhàrakkhandha. The second
part, råpaü, means the 18 kammaja råpas.
To summarise, 32 lokiya-vipàka-vi¤¤àõas condition the
arising of 35 cetasikas or three nàmakkhandhas, whereas 29 kammavi¤¤àõas
condition the arising of 18 kammaja-råpas. These
phenomena constitute the third causal relation.
We should remember that kamma starts producing kammajaråpas
from the very first moment of conception in the mother’s
womb, and it keeps on doing so incessantly at every minor instant
till death. We have learnt these in Chapter 6 in connection with
the arising of material phenomena in individuals (page 251).
Among these kammaja-råpas, the vital nonad (i.e. jãvita-navakakalàpa)
serves as the råpa-pañisandhi of asa¤¤asatta brahmas.