[396] Which phenomena (dhammā) are indeterminate (abyākata)?
At the time when the mind element (manodhātu) has arisen — functional (kiriyā), neither wholesome nor unwholesome, and not a result of kamma (kammavipāka) — accompanied by equanimity (upekkhā), with a form (rūpa) as object … or with a tangible object (phoṭṭhabba) as object, or with reference to whatever [object] …; [when] the mind-consciousness element (manoviññāṇadhātu) has arisen — functional, neither wholesome nor unwholesome, and not a result of kamma — accompanied by joy (somanassa), with a form as object … or with a dhamma as object, or with reference to whatever [object] …; [when] the mind-consciousness element has arisen — functional, neither wholesome nor unwholesome, and not a result of kamma — accompanied by equanimity, with a form as object … or with a dhamma as object, or with reference to whatever [object] — at that time: with volitional formations (saṅkhāra) as condition, consciousness (viññāṇa); with consciousness as condition, name (nāma); with name as condition, the sixth sense base (chaṭṭhāyatana); with the sixth sense base as condition, contact (phassa); with contact as condition, feeling (vedanā); with feeling as condition, resolution (adhimokkha); with resolution as condition, existence (bhava); with existence as condition, birth (jāti); with birth as condition, aging and death (jarāmaraṇa). Thus is the origin (samudaya) of this whole mass of suffering (dukkhakkhandha).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.