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is called a 'heap'. 1200. Whatever is born of mind, having the characteristic of formations; All that, made into one, is made into the formation-heap. 1201. There, whatever mind there is, that has the characteristic of knowing; All that, made into one, is made into the consciousness-heap. 1202. And the four great elements, the twenty-four derived (forms); This, in twenty-eight ways, is grasped as form, as form. 1203. Conjoined with the eighty-one minds, are feelings and so on; Designated as the heaps of feeling, perception, formation, and consciousness. 1204. The four formless heaps, are grasped as 'name'; The form-heap is form, the name-heaps are formless. 1205. Form has the characteristic of being afflicted, name has the characteristic of bending; Thus, in brief, he grasps name and form. 1206. As if splitting a palm tree's twin root into two; He distinguishes name and form, into two. 1207. Apart from name and form, no being or person; No self or anything exists, he always comes to this conclusion. 1208. Thus distinguishing name and form by their nature; For the destruction of the delusion of beings, here, by means of many suttas. 1209. There is only name and form, no person exists here; Thus, in this, the wise person distinguishes it. For it has been said: 1210. "Just as with an assemblage of parts, the word 'chariot' arises; Even so, when the aggregates exist, the convention 'being' arises." 1211. Just as a wooden machine, lifeless and without effort; By the combination of wood and ropes, it moves and stands. 1212. So too this name and form, lifeless and without effort; By their mutual combination, they move and stand. Therefore the ancients said: 1213. "Name and form truly exist here, no being or human is found here; This is empty, like a machine put together, a heap of suffering, like grass and sticks." 1214. Relying on each other, when they stand on sticks; If one falls, the other also falls. Thus said the ancients – "Name and form are a pair, Both depend on each other; When one breaks down, Both conditions break down." Of name and form that have arisen, Name here is without power; For by its own power alone, It cannot proceed. It does not speak, nor lie down, It does not stand, nor go; It does not break, nor steal, It does not eat, nor chew. Likewise, form is without power, Entirely without name; For by its own power alone, It cannot proceed. "I eat," "I drink," "I chew," and so forth; "I cry," "I laugh," These are not found in form. Form depends on name, And name depends on form; All always proceeds, In the realm of the five aggregates. And for the manifestation Of this meaning; The simile of the born-blind and the cripple, Should be told here. Just as indeed depending on a boat, People go on the ocean; So too depending on form, The body of name proceeds. Just as depending on people, A boat goes on the ocean; So too depending on name, The body of form proceeds. Having dispelled the perception of a being, Entirely in name and form; This true seeing, Is called "Purity of View." And one who wishes to be freed, From suffering, birth, and so on; Having avoided the two extremes, Should cultivate, the wise one. This pure Purity of View, Indeed, the person who cultivates it very well; All defilements of wrong views, Indeed come to an end for that person. Thus ends the exposition on Purity of View, The eighteenth chapter in the Abhidhammāvatāra. 19. The Nineteenth Chapter Exposition on Purity by Overcoming Doubt Having known the causes and conditions, Of this name and form; Having overcome doubt in the three times, One stands. That knowledge is called, "Overcoming of Doubt"; By a bhikkhu wishing to achieve it, Desiring welfare. What is the cause of name and form, what what indeed is the condition? Having reflected thus, immediately for the body of form. 1230. Hair, body-hair, nails, teeth, skin, flesh, sinews; bone-marrow, kidneys, heart, and liver too. 1231. Thus for the thirty-two parts as conditions; one grasps the causal conditions of the body with the mind. 1232. Ignorance, craving, clinging, kamma, these four kinds of causes; food is considered the condition for this body of form. 1233. The generator is called the cause, the condition is the sustainer; the seed for the sprout of the cause, the conditions are earth and so on. 1234. These five phenomena indeed, have become causal conditions; ignorance and the other two there, are like a mother, a strong support. 1235. But generative kamma, is like a father to a son; food is like a nursemaid to a child, it is the sustainer. 1236. Thus having grasped the conditions of the body of form; again, "the eye, and form, and light. 1237. Dependent on these, eye-consciousness arises," and so on; in this way, one grasps the conditions of the body of mind. 1238. Having thus seen the arising of mind and matter from conditions; just as it is now, so it was in the past. 1239. And conditions arose, and so they will in the future; thus one perceives in all three times. 1240. For him who perceives thus, the doubt that arises in five ways regarding the past, and in five ways regarding the future. 1241. And in the present time, it is said to be sixfold; all of it, without remainder, is abandoned by the yogi. 1242. A wise person also grasps the conditions of this mind and matter, by means of the results of kamma. 1243. Kamma is fourfold: that which ripens in this very life, and that which ripens in rebirth, and that which ripens subsequently, and that which becomes defunct. Among these, the first javana volition, whether wholesome or unwholesome, in the seven cittas of a single javana sequence, is called kamma ripening in this very life. It yields results in this very existence; if it is unable to do so, it becomes defunct. "There was no karma-result, there will be no karma-result, there is no karma-result"— by means of this triad, it is called defunct karma. But the seventh javana volition, which is effective, is called karma to be felt in rebirth. It gives result in the very next existence; if it cannot do so, it is called defunct karma in the manner stated. Between these two, the five javana volitions are called karma to be felt at a later time. When it gets an opportunity in the future, it gives result; as long as the cycle of existence continues, it is not called defunct karma. 1244. Another fourfold karma, is weighty and habitual; proximate and accumulated, is declared as karma. 1245. Another fourfold karma, is generative and supportive; also suppressive karma, and destructive karma. Among these, generative karma, whether wholesome or unwholesome, generates the resultant aggregates of form and non-form, both at rebirth and during the course of life. Supportive karma, however, cannot generate results itself; it supports the happiness and suffering that arise in the result generated by rebirth given by another karma, and prolongs its duration. Suppressive karma, however, oppresses and obstructs the happiness and suffering that arise in the result generated by rebirth given by another karma, and does not allow its duration to continue. Destructive karma, being wholesome or unwholesome itself, destroys another weak karma, obstructs its result, and makes an opportunity for its own result. When such an opportunity is made by karma, its result is said to have arisen. Thus, casting this twelvefold karma into the cycle of karma, one comprehends the conditionality of mind-and-matter in terms of karma-result. Thus, seeing the arising of mind-and-matter in terms of the cycle of karma-result, one reflects: "Just as this exists now, so too in the past it existed conditionally in terms of karma-result, and in the future it will also exist." Thus, the world proceeds in terms of karma and result, that is, karma-result, and one contemplates that. Mindfulness. For one thus contemplating, all sixteen kinds of doubt are abandoned. 1246. It proceeds only by way of cause and effect connection; It is merely name-and-form, thus one rightly discerns. 1247. Thus beyond the cause, one does not see a cause; Beyond the arising of results, no experiencer of results. Therefore the ancients said – 1248. ‘‘No doer of kamma exists, nor experiencer of its result; Pure phenomena proceed, this is right view. 1249. Thus when kamma and its result proceed with their causes; Like seeds and trees, the prior end is not known. 1250. Even in future existence, non-arising is not seen; Not understanding this meaning, sectarians are not self-controlled. 1251. Holding the perception of a being, seeing eternalism and annihilationism; They grasp the sixty-two views, opposing one another. 1252. Bound by the fetter of views, they are carried by the stream of craving; Carried by the stream of craving, they are not freed from suffering. 1253. Having thus understood this, a bhikkhu, a disciple of the Buddha; Penetrates the profound, subtle, empty, dependent origination. 1254. Kamma is not in the result, the result is not in kamma; Both are empty of each other, yet no fruit without kamma. 1255. Just as fire is not in the sun, nor in a gem, nor in cow dung; Nor is it outside of them, but arises from their combination. 1256. Similarly, the result is not found within kamma; Nor is it outside of kamma, nor is kamma found there. 1257. That kamma is empty of fruit, fruit is not found in kamma; But dependent on kamma, from that, fruit arises. 1258. Neither god nor Brahmā is the maker of existence; Pure phenomena proceed, conditioned by causes and aggregates.’’ 1259. Thus in various ways, having grasped the condition of name-and-form; Having crossed the doubts that arose concerning the three times. 1260. That knowledge is called the overcoming of doubt; The true nature of phenomena, that is also right view. 1261. Thus. By this knowledge, indeed, Connected in the Buddha's teaching; He becomes one who has gained a footing,