[397] Which phenomena (dhammā) are indeterminate (abyākata)?
On the occasion when the mind-consciousness element (manoviññāṇadhātu) has arisen that is functional (kiriyā), neither wholesome nor unwholesome and not the result of kamma (kammavipāka), accompanied by joy (somanassa), associated with knowledge (ñāṇa), … accompanied by joy, associated with knowledge, with prompting (sasaṅkhārena), … accompanied by joy, dissociated from knowledge, … accompanied by joy, dissociated from knowledge, with prompting, … accompanied by equanimity (upekkhā), associated with knowledge, … accompanied by equanimity, associated with knowledge, with prompting, … accompanied by equanimity, dissociated from knowledge, … accompanied by equanimity, dissociated from knowledge, with prompting, having form (rūpa) as object … or having a dhamma as object, or with reference to whatever [object it may be] — on that occasion, with volitional formation (saṅkhāra) as condition there is consciousness (viññāṇa); with consciousness as condition, mentality (nāma); with mentality 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, confidence (pasāda); with confidence 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 (dukkha).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.