Dear Suan,

Thank you for the citation.

Personally I hold an opinion that Buddha has not been the author of
Dhammasanganii, at least in its present form. For the detailed
analysis of Dhammasanganii date please see the article
http://ccbs.ntu.edu.tw/FULLTEXT/JR-ENG/bcl.htm

The relationship given is "yasmim samaye, ... tasmim samaye", "when ...
then". This is just a list (maatikaa).

The full paragraph is:

Katame dhammaa kusalaa? Yasmi.m samaye kaamaavacara.m kusala.m citta.m
uppanna.m hoti somanassasahagata.m ~naa.nasampayutta.m
ruupaaramma.na.m vaa saddaaramma.na.m vaa gandhaaramma.na.m vaa
rasaaramma.na.m vaa pho.t.thabbaaramma.na.m vaa dhammaaramma.na.m vaa
ya.m ya.m vaa panaarabbha, tasmi.m samaye phasso hoti, vedanaa hoti,
sa~n~naa hoti, cetanaa hoti, citta.m hoti, vitakko hoti, vicaaro hoti,
piiti hoti, sukha.m hoti, cittassekaggataa hoti, saddhindriya.m hoti,
viiriyindriya.m hoti, satindriya.m hoti, samaadhindriya.m hoti,
pa~n~nindriya.m hoti, manindriya.m hoti, somanassindriya.m hoti,
jiivitindriya.m hoti, sammaadi.t.thi hoti, sammaasa"nkappo hoti,
sammaavaayaamo hoti, sammaasati hoti, sammaasamaadhi hoti,
saddhaabala.m hoti, viiriyabala.m hoti, satibala.m hoti,
samaadhibala.m hoti, pa~n~naabala.m hoti, hiribala.m hoti,
ottappabala.m hoti, alobho hoti, adoso hoti, amoho hoti, anabhijjhaa
hoti, abyaapaado hoti, sammaadi.t.thi hoti, hirii hoti, ottappa.m
hoti, kaayapassaddhi hoti, cittapassaddhi hoti, kaayalahutaa hoti,
cittalahutaa hoti, kaayamudutaa hoti, cittamudutaa hoti,
kaayakamma~n~nataa hoti, cittakamma~n~nataa hoti, kaayapaagu~n~nataa
hoti, cittapaagu~n~nataa hoti, kaayujukataa hoti, cittujukataa hoti,
sati hoti, sampaja~n~na.m hoti, samatho hoti, vipassanaa hoti,
paggaaho hoti, avikkhepo hoti; ye vaa pana tasmi.m samaye a~n~nepi
atthi pa.ticcasamuppannaa aruupino dhammaa- ime dhammaa kusalaa.

Do you seriously consider that every time 'when a mental event happens by taking
one or another of the six stimuli', all items on this list arise
simultaneously?

Let me clarify the statement in my previous message.

You are probably well familiar with the dependent co-arising (pa.ticca
samuppaada). The relationship there is requisite condition (paccaya),
namely (... samudayaa ... samudayo, ... nirodhaa ... nirodho), as in
"Naamaruupasamudayaa sa.laayatanasamudayo, naamaruupanirodhaa
sa.laayatananirodho".

The twelve-link formulation of dependent co-arising is a shortened version
of the full ramified model
http://dhamma.ru/lib/paticca.pdf
where contact (phassa) is a requisite condition not only for feeling
(vedanaa), but also for apperception (sa~n~naa) and intention
(cetanaa).

This extended model is described in many suttas, for example,
http://www.accesstoinsight.org/canon/sutta/samyutta/sn22-056.html
http://www.accesstoinsight.org/canon/sutta/samyutta/sn22-057.html
http://www.accesstoinsight.org/canon/sutta/anguttara/an06-063.html

It has following ramifications:

- if the cause-and-effect link happens to be requisite and sufficient
(as in case of the link between phassa and vedanaa), then the arising of
phassa is always followed by the arising of vedanaa.

- however, if the link is just the requisite, but not sufficient,
condition (as in case of the link between vedanaa and ta.nhaa), then
the arising of the first may be followed by the arising of the second,
but may be not.

The arising of phassa is not always followed by arising of vitakka,
since the link between them is not sufficient. In the case of second
jhana we see phassa without vitakka.

Regarding the group of five headed by phassa: phassa, vedanaa,
sa~n~naa, cetanaa, citta, in Dhammasanganii, I find that citta
consists of the five construction processes (citta-sa"nkhaara) -
phassa, vedanaa, sa~n~naa, cetanaa, and manasikaara. So I think it is
given here as a summary of these construction processes.

Best regards,
Dimitry