[418] Which phenomena (dhammā) are indeterminate (abyākata)?
On the occasion when, because an unwholesome (akusala) action (kamma) has been done and accumulated, resultant (vipāka) ear-consciousness (sotaviññāṇa) has arisen, accompanied by equanimity (upekkhā), with a sound as its object (ārammaṇa), … nose-consciousness (ghānaviññāṇa) has arisen, accompanied by equanimity, with an odour as its object, … tongue-consciousness (jivhāviññāṇa) has arisen, accompanied by equanimity, with a taste as its object, … body-consciousness (kāyaviññāṇa) has arisen, accompanied by pain (dukkha), with a tangible as its object, … the mind-element (manodhātu) has arisen, accompanied by equanimity, with a form (rūpa) as its object, or … or with a tangible as its object, or concerning whatever [object it may be] — on that occasion, with an unwholesome root (akusalamūla) as condition, there is a volitional formation (saṅkhāra); with the volitional formation 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.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.