How should I express Mudita or Joy for all beings?

Anumodanā is expressing joy to wholesome-causes, actions (all living beings), which will give good effects.
Muditā is expressing joy to wholesome's effects, resultants (all living beings), which gave from good causes.
So, you should express your joy to all wholesome's resultants, but you should not express your joy to all unwholesome-actions.
Ex: a thief rob successfully without arrest. This case, we muditā to the thief's "living without arrest" (resultants), but we don't anumodanā with his thieving (actions). And we don't say/feel "serves you right" to that thief, because we are being muditā, not being jealous (muditā's enemy) him.
Note:
Resultant (effect) = resultant-paṭiccasamuppāda, such as vipākaviññāṇa/nāmarūpa/salāyatana/phassa/vedanā/uppattibhava/jāti/jarā/maraṇa.
Action (cause) = avijjā/saṅkhāra/taṇhā/upādāna/kammbhava.
By that paṭiccasamuppāda, all thieves' living being are effects of past live wholesome-action, because if not, he should be in apāya.
All as a living being (satta), not paramattha.

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  I am having little difficulty in understanding the answer. As I understand you are saying that all beings will experience result of my wholesome actions therefore I should be glad for all beings. It would be great if you can elaborate a little more. – Dheeraj Verma 2 hours ago
• Ex: a thief rob successfully without arrest. This case, we muditā to the thief's "living without arrest" (resultants), but we don't anumodanā with his thieving (actions). And we don't say/feel "serves you right" to that thief, because we are being muditā, not being jealous ([muditā's enemy][1]) him. – Bonn 1 hour ago  
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  ok. Suppose a thief enters your home to steal, will you feel Mudita? and why ? What is the wholesome resultant of theft ? No one does meditation on Anumodana. Why ? I want to express my gladness for all beings at all times just as Metta and Karuna can be expressed for all beings at all times. – Dheeraj Verma 51 mins ago
• Anāgāmi&arahanta will be mudita. You can not do, it doesn't mean anāgāmi&arahanta will can not too. – Bonn 49 mins ago  
• @chrisW I can't understand him, why he ask what I already answered? – Bonn 43 mins ago  
• @DheerajVerma you can not muditā to the thieves, so you can not archives unlimited-muditā-meditation. I said we muditā to an effect, resultants-paṭiccasamuppāda (as aliving being;satta;not paramaṭṭha). And that's why we can meditate unlimited-muditā-meditation to all thieves. If the muditā-practitioners do like you, they can not meditate muditā-meditation to be unlimited. – Bonn 23 mins ago  
• Can you remember how to destroy sīmasambheda in visuddhimagga mettā-brahmmavihāra? You have to meditate sīmasambheda-muditā-brahmmavihāra, too. That's call unlimited. – Bonn 14 mins ago  
• @ChrisW That's why we have abhidhamma. Resultant (effect) = resultant-paṭiccasamuppāda, such as vipākaviññāṇa/nāmarūpa/salāyatana/phassa/vedanā/uppattibhava/jāti/jarā/maraṇa. Action (cause)=avijjā/saṅkhāra/taṇhā/upādāna/kammbhava. – Bonn 1 min ago   edit  

  @ChrisW That's why we have abhidhamma. Resultant (effect) = resultant-paṭiccasamuppāda, such as vipākaviññāṇa/nāmarūpa/salāyatana/phassa/vedanā/uppattibhava/jāti/jarā/maraṇa. Action (cause)=avijjā/saṅkhāra/taṇhā/upādāna/kammbhava.
By that paṭiccasamuppāda, all thieves' living being are effects of past live wholesome-action, because if not, he should be in apāya.

Is it unethical to teach mindfulness for money?

Yes, it is unethical.

Vinaya Pātimokkha sekhiya Pādukāvagga Navama:

“Formerly, monks, in Benares, the wife of a certain low class man came to be pregnant. Then, monks, this low class woman spoke thus to this low class man: ‘Sir, I am pregnant; I want to eat a mango.’

‘There are no mangoes, it is not the mango season,’ he said.

Now at that time the king had a mango tree with a perpetual crop of fruit. Then, monks, that low class man approached that mango tree; having approached, having climbed up that mango tree, he remained hidden. Then, monks, the king together with the brahmin priest, approached that mango tree; having approached, having sat down on a high seat, he learnt a mantra. Then, monks, it occurred to that low class man:

‘How unrighteous is this king, inasmuch as he learns a mantra, having sat down on a high seat. This brahmin also is unrighteous, inasmuch as he, having sat down on a low seat, teaches a mantra to (someone) sitting on a high seat. I too am unrighteous, I who for the sake of a woman, steal the king’s mangoes. But all this is quite gone,’ (and) he fell down just there.

Neither knows the goal,

neither sees dhamma,

Neither he who teaches the mantra,

nor he who learns according to what is not the rule.

My food is pure conjey

of rice flavoured with meat,

I do not therefore fare on dhamma,

dhamma praised by the noble.

Brahmin, shame on that gain of wealth,

(that) gain of fame;

That conduct (leads) to falling away

or to walking by what is not the rule.

Go forth, great brahmin,

for other creatures boil,

Do not you, following what is not the rule,

from that break like a pot.

---

Mahasupina Jataka:

"I saw rancid buttermilk being bartered for precious sandalwood worth a fortune in gold. This was my eleventh dream. What shall come of it?"

"This will happen only in the distant future, when my teaching is waning. In those days, there will be many greedy, shameless bhikkhus, who for the sake of their bellies dare to preach the very words in which I have warned against greed! Because they desert the Truth to gratify their stomachs, and because they sided with sectarians, their preaching will not lead to Nibbana. Their only thought as they preach will be to use fine words and sweet voices to induce lay believers to give them costly robes, delicate food, and every comfort. Others will seat themselves beside the highways, at busy street corners, or at the doors of kings' palaces where they will stoop to preach for money, even for a pittance! Thus these monks will barter away for food, for robes, or for coins, my teaching which leads to liberation from suffering! They will be like those who exchanged precious sandalwood worth a fortune in pure gold for rancid buttermilk. However, you have nothing to fear from this. Tell me your twelfth dream."

What are the key aspects of Vipassana that are not present in Samatha?

He asked "key aspects", don't answer him too much.

What are the key aspects of Vipassana that are not present in Samatha?

Comprehending 3 characteristics of whole clinging-aggregates.

What is the main difference in the method from a meditator's perspective?

Comprehending 3 characteristics of whole clinging-aggregates.

Labeling emotions and feelings are part of samatha or vipassana?

It is suttamayañāṇa. So, when you labeling emotions and feelings for samatha, it is samatha, such as in visuddhimagga kammaṭṭhānaggahananiddesa. But when you labeling emotions and feelings for vipassanā, it is vipassanā, such as in visuddhimagga khandhaniddesa.

Does Vipassana allows emotions to rise more freely to check it for what it is while Samatha tries to avoid paying attention to it by returning to the breath process?

No any meditation allows unwholesome arise. Because buddha taught samatha to the practitioner to clear unwholesome of the practitioner, before he wil meditate vipassanā:

You should develop concentration, bhikkhus. Concentrated, bhikkhus, a bhikkhu understands as it actually is.

The sequence in buddhism from Kītāgirisutta connect to Yuganaddha Sutta

Samatha leading is for taṇhācarita, vipassanā leading is for diṭṭhicarita.

The tandem-bhāvanā is balava-vipassanā (pahāna-pariññā) and above, the proper-bhāvanā before that is depend on the purification of steps, like I described in the link above. Because if 2 base-purified-steps (sīla&samatha) are not pure enough, 5 head-purified-steps can't be tandem with samatha-purified-steps.

AN11.1

AN11.1 is for person who already practiced sīla [purified virtual;sīlavisuddhi], so your qoute is just a part, not whole process line.

Every person (monk or lay person) should start with the cultivation of virtues (sila) - the starting point for virtue according to other suttas is the five precepts

Every person should start with the proper step of them. It depends on personal ability, not lay or monk, like I described here.

The step example:

kītāgirisutta:

"Monks, I do not say that the attainment of gnosis is all at once. Rather, the attainment of gnosis is after respectively training, respectively action, respectively practice. And how is there the attainment of gnosis after respectively training, respectively action, respectively practice?

1. There is the case where, when conviction has arisen, one visits [a teacher].
2. Having visited, one request to be his attendant (see vinaya mahāvagga mahākhandhaka, and CH. III TAKING A MEDITATION SUBJECT of Visuddhimagga)
3. Having been attendant, one listen carefully.
4. Having listened carefully, one hears the Dhamma.
5. Having heard the Dhamma, one memorizes it (dhatā=sutadharo).
6. Having remembered by memorizing, one ponders the meaning of the teachings.
7. Having pondered the meaning, one comes to an agreement through pondering the teachings.
8. There being an agreement through pondering the teachings, wish-to-do arises.
9. When wishing-to-do has arisen, one exerts.
10. When one exerted (an effort), one meditates insight.
11. Having meditated insight, one dedicates his life.
12. Having dedicated his life, one realizes with the mind (discernment's body) the ultimate truth and, having penetrated, enlightened, it with discernment, sees it.

"Now, monks, there hasn't been that conviction, there hasn't been that visiting, there hasn't been that attending ... that listening carefully ... that hearing of the Dhamma ... that memorizing ... that penetration of the meaning of the teachings ... that agreement through pondering the teachings ... that wishing-to-do ... that effort ... that meditating insight ... that dedicating his life. You have lost the way, monks. You have gone the wrong way, monks. How far have you strayed, foolish men (moghapurisa), from this Dhamma & Discipline!

Above sequence appear in most tipitaka content:

1st-2nd are the 1st-2nd poems of Sutta. Khu. khuddakapāṭhe maṅgalasuttaṃ (the 1st of every maṅgala), anwsering to Brahmā Sahampati (the 1st time buddha decided to teach), VN Mahāvagga Mahākhandhaka (the 1st door to be a monk), Visuddhimagga Kammaṭṭhānaggahaṇaniddeso kammaṭṭhānadāyakavaṇṇanā, Sutta. Aṅ. (4): aṭṭhaka puṇṇiyasutta, etc.

3rd-7th are the 3rd poems of Sutta. Khu. khuddakapāṭhe maṅgalasuttaṃ, the qualification of nissayamuccaka-bhikkhu in VN Mahāvagga Mahākhandhaka, 1st Mātikā of Sutta. Khu. Paṭisambhidāmaggo, the study system in Visuddhimagga Kammaṭṭhānaggahaṇaniddeso kammaṭṭhānadāyakavaṇṇanā and Khandhaniddeso uggahaparipucchāvasena ñāṇaparicayaṃ katvā, etc.

8th and the others are training steps, adhisīla adhicitta adhipaññā. The sequence is follow to MN rathavinītasutta, Sutta. Khu. Paṭisambhidāmaggo, and Visuddhimagga, etc. Every person should start with the proper step of them. It depends on personal ability, not lay or monk, like I described here.

For Yuganaddha Sutta (AN4.170) is the same as I described here, except just dhammuddhacca which is vipassanūpakilesa in Visuddhimagga Maggāmaggañāṇadassanavisuddhiniddesa.

Samatha leading is for taṇhācarita, vipassanā leading is for diṭṭhicarita.

The tandem-bhāvanā is balava-vipassanā (pahāna-pariññā) and above, the proper-bhāvanā before that is depend on the purification of steps, like I described in the link above. Because if 2 base-purified-steps (sīla&samatha) are not pure enough, 5 head-purified-steps can't be tandem with samatha-purified-steps.

what happen when person die during the coma or unconsciousness state?

As we know people who stay in coma or unconsciousness "experience" timeless,space-less, absolute emptiness and total detachment from physical world. Even though I used the word "experience" will not suitable to describe the situation in coma or unconsciousness state. It is a condition with no happiness or sorrow, no pain,no darkness or light,no noise or sound etc....and finally we can say "unconditional state of mind." and closer to description of "Nirvana"

In theravāda, this question's base-knowledge is ucchedadiṭṭhi, diṭṭhadhammanibbāna [nihilism&hold the doctrine of happiness in this life], rūpa-attato-sakkāyadiṭṭhi [form (the body) to be the self].

1. what happen when person die during the coma or unconsciousness state?

In abhidhamma, person still has mind's arising until person's citta-ja-rūpa, such as breathe, still going on. But because of karmma (kamma), temperature (utu), and nutrient (āhāra) are not good enough to support mind to done mind's job, such as making-nerve-impulse (citta-ja-rūpa), etc. So, the tool of the scientist can't catch mind's arising of this person.

That's the reason why some vegetative state can awake again, after long sleeping.

2. Is this similar to Nirvana? (as total detachment of world.)

Definitely no. Because buddhā said in Sutta. Saṃ. Sa. Dvādasamaṃ āḷavakasuttaṃ:

(The Blessed One:)

12. “With faith you cross the flood

and with diligence the ocean

With effort end unpleasantness

and with wisdom purify yourself.”

Paññā (wisdom)

Buddhist wisdom is perfectly & exactly & professionally understanding in all detail of everything for all advantages especially nibbana-advantage. (ปัญญาในพระพุทธศาสนา คือ การเข้าใจละเอียดและแม่นยำที่สุด เพื่อให้เกิดประโยชน์สูงสุดเอื้อแก่นิพพานมากที่สุด.)

A lay often attach 5 strings more than a monk, so buddha has to teach them dāna and sīla, before bhāvanā

Samatha = citta-samatha = Leading to wholesome mind = seclusion of unwholesome in 5 strings, kāmaguṇa.

Vipassanā = samatha-vipassanā = Leading to sabbasaṅkhāra-samatha, nibbāna = seclusion of whole 5 clinging-aggregates.

So, samatha is for taṇhā-carita (unwholesome often arise), vipassanā is for diṭṭhi-carita (wholesome often arise).

People, who can't get the seclusion of unwholesome in 5 strings, should meditate samatha.

People who already got the seclusion of unwholesome in 5 strings, should meditate vipassanā.

It is not depend on lay or monk, it's depend on each personal ability like I explain above.

However, most lays can't get the seclusion of unwholesome in 5 strings, even the seclusion of verbal and bodily actions as well, so Buddha often teach dāna & sīla & bhāvanā (samatha&vipassanā) to lay. But there are more monks who have gotten the seclusion of unwholesome in 5 strings, so the buddha often teach sīla&samatha&vipassanā to monk.

See: Netti-pakaraṇa.

You should express your joy to all wholesome's resultants, but you should not express your joy to unwholesome-actions

Anumodanā is expressing joy to wholesome-causes, actions (all living beings), which will give good effects.

Muditā is expressing joy to wholesome's effects, resultants (all living beings), which gave from good causes.

So, you should express your joy to all wholesome's resultants, but you should not express your joy to all unwholesome-actions.

paññatti in Parivāra

I have found a text which states that

nibbāna is a description meaning not-self.

Actually, that translation is mistake, because the translator has not enough knowledge to translate it. So, what is the knowledge which the translator has to know to translate this text?
VN Pañcasitikakhandhaka & VN Parivāra identify Upāli authored that text; Upāli is Sāriputta's student; And sāriputta authored abhidhamma-pitaka; So there are many abhidhamma's style text inside VN Parivāra; Therefore, If the translator want to translate VN Parivāra's pāli, he need abhidhamma-knowledge:

Aniccā sabbe saṅkhārā, dukkhānattā ca saṅkhatā;
Nibbānañceva paññatti, anattā iti nicchayā.
Saṅkhāra, which means saṅkhata(effect-saṅkhāra)*, is anicca&dukkha&anattā;
But only nibbāna&paññatti which are explained just as anattā.

*Saṅkhāra, which means cause-saṅkhāra, use in more fixed meaning word, such as saṅkhāra-khandha, saṅkhāra-paṭiccasamuppāda. You can notice it in each context, because it is already appear clearly.

From tipitaka-pali: taṇhā is beginning-lobha, upādāna is often-arising-lobha after that taṇhā

After this I will let you see "you can use this explanation in everywhere of tipitaka".
Sutta. Saṃ. Ma. Dhammacakkappavattanasutta:

Idaṃ kho pana, bhikkhave, dukkhaṃ ariya·saccaṃ: jāti·pi dukkhā, jarā·pi dukkhā (byādhi·pi dukkho) maraṇam·pi dukkhaṃ, a·p·piyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tam·pi dukkhaṃ; saṃkhittena pañc·upādāna·k·khandhā dukkhā.
Furthermore, bhikkhus, this is the dukkha ariya·sacca(2): jāti is dukkha(6), jarā is dukkha(6) (sickness is dukkha) maraṇa is dukkha(6), association with what is disliked is dukkha, dissociation from what is liked is dukkha, not to get what one wants is dukkha; in short, the five upādāna(4)'k'khandhas are dukkha(3).
Idaṃ kho pana, bhikkhave, dukkha·samudayaṃ ariya·saccaṃ: Y·āyaṃ taṇhā ponobbhavikā nandi·rāga·sahagatā tatra·tatr·ābhinandinī, seyyathidaṃ: kāma·taṇhā, bhava·taṇhā, vibhava·taṇhā.
Furthermore, bhikkhus, this is the dukkha·samudaya ariya·sacca(1): this taṇhā leading to rebirth(7), (because taṇhā) connected with desire and enjoyment (8) (this is upādāna; see upādāna description in Mahānidānasutta, which I quoted above), (by taṇhā) finding delight here or there(=idiom:indefinite=upādāna)(5), that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.

Above, buddha taught dukkha·samudayaṃ ariya·saccaṃ taṇhā condition dukkha·ariya·saccaṃ(2) pañc·upādāna·k·khandhā dukkhā by upādāna(4) [often attaching/taṇhā finding delight here or there(5)] in khandhā dukkhā(3); therefore jāti·pi dukkhā/jarā·pi dukkhā/maraṇam·pi dukkhaṃ(6) [new upatti-bhava], which are the last effects in paṭiccasamuppāda, are included in dukkha·ariya·saccaṃ(2) and they are explained as new upatti-bhava in this statement "taṇhā leading to rebirth(new upatti-bhava)"(7), which are the same taṇhā's descriptions as it's follow statements "taṇhā connected with desire and enjoyment(8)" and "taṇhā finding delight here or there(5)".
Summary: (6)=(3) which depend on (4); and (4) is explained by (5), so when say (5) condition (7), it is the same as say (4) condition (7). Therefore buddha taught upādāna-khandha, instead of taṇhā-khandha.

How these three taṇhā link to upādāna?

After understanding this answer, you will realize there are a lot of sutta, which explaining 3 Taṇhā with 4 Upādāna. You can use this explanation in everywhere of Tipiṭaka, i.e. brahmajālasutta because the sutta I linked below is just the example.

What is the difference between Tanha and Upadana?

Taṇhā is beginning-lobha, Upādāna is often-arising-lobha after that Taṇhā. Taṇhā is like a slightly touching-hand; Upādāna is like that hand which becomes a tight grip hand.

Taṇhā condition Upādāna, Upādāna condition Bhava, so everything, between Taṇhā until Bhava, is Upādāna and Bhava, such as in Sutta. Dī. Ma. Mahānidānasutta, which I will quote below.

Why Buddha did not say Tanha Paccaya Bhava (instead of Upadana Paccaya Bhava)?

Because just a beginning attachment (Taṇhā) is not enough to build Bhava, actually, often and various attachments are required to build Bhava. Such as in Sutta. Dī. Ma. Mahānidānasutta, Dependent on Craving Section (which is explained as Sutta. Ma. Mul. Mahādukkhakkhandhasutta):

(There are many explanations in those 2 links which I made above, please see inside them for the information between Taṇhā until Bhava.)

"Now, craving [Taṇhā] is dependent on feeling, seeking [Upādāna] is dependent on craving, acquisition [Upādāna] is dependent on seeking, ascertainment [Upādāna] is dependent on acquisition, desire and passion [Upādāna] is dependent on ascertainment, attachment [Upādāna] is dependent on desire and passion, possessiveness [Upādāna] is dependent on attachment, stinginess [dosa-typed mind factor] is dependent on possessiveness, defensiveness [Sīlabbata-Upādāna & kamma-Bhava] is dependent on stinginess, (the example of defensiveness:) and because of defensiveness, dependent on defensiveness, various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies.

Note: This is the reason why sotāpanna cannot birth in apāya anymore because sotāpanna doesn't have Sīlabbata-Upādāna which causes of breaking precept like in the end effect of above quote.

If you can not understand Upādāna from above quote and it's the explanation in Mahānidānasutta, Dependent on Craving Section, please see Mahādukkhakkhandhasutta, which fully explaining about Upādāna until karma-Bhava.

And there are three kinds of Tanha in Sutta (Kama, Bhava, Vibhava): please explain how these three link to Upadana?

In Mahādukkhakkhandhasutta kāma-Taṇhā, which caving "five strands of sensuality", conditions Bhava/Vibhava-Taṇhā, then these 3 Taṇhās condition Upādāna-until-Jāti:

Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā (samudaya-saccaniddesa in saccapabba of mahāsatipaṭṭhānasutta) kāmūpasaṃhitā rajanīyā

After above quote, whole left Mahādukkhakkhandhasutta's content are Bhava/Vibhava-Taṇhā which condition Upādāna-until-Jāti.

Bhava-taṅhā&Vibhava-Taṇhā are connect to Diṭṭhi/Sīlabbata/Attavāda-Upādāna directly in Sutta. Ma. Mū. Cūlasīhanādasutta:

6. "Bhikkhus, there are these two views: the view of being (bhava-Diṭṭhi) and the view of non-being (Vibhava-Diṭṭhi). Any recluses or brahmans who rely on the view of being, adopt the view of being, accept the view of being, are opposed to the view of non-being. Any recluses or brahmans who rely on the view of non-being, adopt the view of non-being, accept the view of non-being, are opposed to the view of being.5

7. "Any recluses or brahmans who do not understand as they actually are the origin, the disappearance, the gratification, the danger (the same as in Mahādukkhakkhandhasutta because they are connect to each other) and the escape6 in the case of these two views are affected by lust, affected by hate, affected by delusion, affected by craving, affected by clinging, without vision, given to favoring and opposing, and they delight in and enjoy proliferation. They are not freed from birth, aging and death, from sorrow, lamentation, pain, grief and despair; they are not freed from suffering, I say.

...

9. "Bhikkhus, there are these four kinds of clinging (Upādāna). What four? Clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self.

Actually, 3 Taṇhā come together: you want to feel good (kāma), so you want to born as a feel-good-able person (bhava); And you don't want to born as a feel-bad-able person (Vibhava), because you don't want to feel bad.

Then kāma-Taṇhā condition kāma-Upādāna; Bhava/Vibhava-Taṇhā condition uccheda/sassata-Diṭṭhi-Upādāna & Sīlabbata-Upādāna, which depending on Attavāda-Upādāna. Please see the whole Sutta. Ma. Mū. Cūlasīhanādasutta, it is very clear inside that sutta.

Atthakathā/abhidhamma-teacher just connected sutta together. The reader will misunderstand of Tipiṭaka and Atthakathā, when they still think "these sutta are conflicting those sutta". In fact, they are studying Tipiṭaka by the inefficient study system, reading, so they feel like Tipiṭaka is conflicting each other.

Example

After this I will let you see "you can use this explanation in everywhere of Tipiṭaka".

Sutta. Saṃ. Ma. Dhammacakkappavattanasutta:

Idaṃ kho pana, bhikkhave, dukkhaṃ ariya·saccaṃ: Jāti·pi dukkhā, jarā·pi dukkhā (byādhi·pi dukkho) maraṇam·pi dukkhaṃ, a·p·piyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tam·pi dukkhaṃ; saṃkhittena pañc·Upādāna·k·khandhā dukkhā.

Furthermore, bhikkhus, this is the dukkha ariya·sacca(2): Jāti is dukkha(6), jarā is dukkha(6) (sickness is dukkha) maraṇa is dukkha(6), association with what is disliked is dukkha, dissociation from what is liked is dukkha, not to get what one wants is dukkha; in short, the five Upādāna(4)'k'khandhas are dukkha(3).

Idaṃ kho pana, bhikkhave, dukkha·samudayaṃ ariya·saccaṃ: Y·āyaṃ Taṇhā ponobbhavikā nandi·rāga·sahagatā tatra·tatr·ābhinandinī, seyyathidaṃ: kāma·Taṇhā, Bhava·Taṇhā, Vibhava·Taṇhā.

Furthermore, bhikkhus, this is the dukkha·samudaya ariya·sacca(1): this Taṇhā leading to rebirth(7), (because Taṇhā) connected with desire and enjoyment (8) (this is Upādāna; see Upādāna description in Mahānidānasutta, which I quoted above), (by Taṇhā) finding delight here or there(=idiom:indefinite=Upādāna)(5), that is to say: kāma-Taṇhā, Bhava-Taṇhā and Vibhava-Taṇhā.

Above, buddha taught dukkha·samudayaṃ ariya·saccaṃ Taṇhā condition dukkha·ariya·saccaṃ(2) pañc·Upādāna·k·khandhā dukkhā by Upādāna(4) [often attaching/Taṇhā finding delight here or there(5)] in khandhā dukkhā(3); therefore Jāti·pi dukkhā/jarā·pi dukkhā/maraṇam·pi dukkhaṃ(6) [new upatti-Bhava], which are the last effects in paṭiccasamuppāda, are included in dukkha·ariya·saccaṃ(2) and they are explained as new upatti-Bhava in this statement "Taṇhā leading to rebirth(new upatti-Bhava)"(7), which are the same Taṇhā's descriptions as it's follow statements "Taṇhā connected with desire and enjoyment(8)" and "Taṇhā finding delight here or there(5)".

Summary: (6)=(3) which depend on (4); and (4) is explained by (5), so when say (5) condition (7), it is the same as say (4) condition (7). Therefore buddha taught Upādāna-khandha, instead of Taṇhā-khandha.

No need to experience anattā, but experiencing anatta-lakkhaṇa,non-self-characteristic, is required

Everyone are experiencing anattā (5 aggregates), but only the insight-practitioners are understanding anattā as anattā. So, the practitioner is trying to understand "how it is not attā", then he practice to understand like that in everything. But, he doesn't practice to experience anattā. Actually, he practice to experience anatta-lakkhaṇa of anattā (5 aggregates), which he understanding it as attā, by ñātapariññā. Then he practice, tīraṇa-pariññā, that experience in everything to abandon, pahāna-pariññā, atta-vipallāsa in everything.
The deep concentration-meditation can help the insight-practitioners to understand anattā as anattā easier. But the concentration-meditation can not understand anattā by itself, so we need Buddhā to teach us the insight-meditation; we can't practice the insight-meditation before Buddhā enlightened and teach us insight-meditation.
The understanding in anattā as anattā is gradually practice in neyya-practitioner, such as many bhikkhus who gradually memorize a new "little"-sutta in Saṃyuta-nikāya each time after they finished to practice the previous sutta and still not enlighten; but abruptly practice in ugghaṭitaññū-person and vipacitaññū-person, such as Sāriputta and Moggallāna. So, the gradual or abrupt practice are depend on 5 indriya/bala of each practitiner.
Another, this question is not connect to 4 stage of enlightenment, because the sotāpanna already perfectly abandoned atta-saññā/citta/diṭṭhi-vipallāsa, so every ariya have fully anatta-saññā/citta/diṭṭhi without vipallāsa.
So, the question's explanation should be "How to meditate insight meditation", which is explained in most sutta, especially abhidhamma. For the summary:

1. The practitioner has to pause bodily/verbal/mental unwholesome-mind/mind's factors by concentration-meditation.
2. Then the practitioner has to practice the relativity-understanding of causes-aggregates and their effects-aggregates in paṭiccasamuppāda-cycle into everything, included hell and heaven, past and future, every change. Then after the practitioner understand 3 characteristics, anicca-lakkhaṇa/dukkha-lakkhaṇa/anatta-lakkhaṇa, by that practice, he has to practice to see that 3 characteristics into everything, included hell and heaven, past and future, every change.
3. The tips to accelerate meditation speed is "finding the tipitaka-memorizer who carry on tipitaka-tradition from the the previous tipitaka-memorizer" to be your teacher, because he know many tactic from tipitaka to teach you meditation.

For the meditation in brief or advance, all already taught in tipitaka and atthakathā. Actually, it is better than my summary above, but you have to successfully meditate the insight-meditation at pa-auk with the tipitaka-memorizer. Then, after you enlightened, you will understand tipitaka&atthakathā easily.

sentient beings (satta) means dukkha-khandha (being) which still cycle-processing (sentient;paṭiccasamuppāda)

Yes, it is, if the sentient beings means dukkha-khandha (being) which still cycle-processing (sentient;paṭiccasamuppāda).
The being of asañña-satta is in the cycle processing, but asañña-satta has not nāma-paṭiccasamuppāda, so "sentient" shouldn't means sentiency. See Sutta. Aṅ. (4): sattaka-aṭṭhaka-navakanipātā sattāvāsasutta:

There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.
Santi, bhikkhave, sattā asaññino appaṭisaṃvedino, seyyathāpi devā asaññasattā.

They are the synonyms of each other: jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho

1. In the first chapter of the first canon of tipiṭaka, Vinaya verañjakaṇḍa and Sutta. Aṅ. (4): sattaka-aṭṭhaka-navakanipātā Mahāvaggo Dutiyo verañjasutta, already show all of them: jāti, sañjāti, abhinibbatti, khandhānaṃ pātubhāvo.
2. And for āyatanānaṃ paṭilābho and okkanti, it appears in Sutta. Tī. Pā. Saṅgītisuttaṃ.
3. There are many sutta about rebirth in Sutta such as SN Khandhavagga Nāgasamyutta, etc.

Let's see:

1. jāti, sañjāti, abhinibbatti, khandhānaṃ pātubhāvo in verañjakaṇḍa

Abhinibbatti is rebirth into the wombs:

The Realized One has given up future wombs, which is rebirth (abhinibbatti) into a new state of existence. He has cut them off at the root, made them like a palm stump, exterminated them, so that they’re unable to arise in the future.

Tathāgatassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā (=each other synonym=) punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.

and

This was my first breaking out, like a chick breaking out of the eggshell.

Ayaṃ kho me, brāhmaṇa, paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā. (1)

The others synonyms and the other related words, such as maraṇa cuti bheda, are used as the bold words below:

“There is, brahmin, a sense in which you could rightly say that

“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:

I’m an abortionist.

‘apagabbho samaṇo gotamo’ti.

I say that an abortionist is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, exterminated them, so that they’re unable to arise in the future.

Yassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā, tamahaṃ ‘apagabbho’ti vadāmi.

The Realized One has given up future wombs and rebirth into a new state of existence. He has cut them off at the root, made them like a palm stump, exterminated them, so that they’re unable to arise in the future.

Tathāgatassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.

In this sense you could rightly say that I’m an abortionist.

Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:

But that’s not what you’re talking about.

‘apagabbho samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesi. (8)

...

When my mind had immersed in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ.

I recollected many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. I remembered: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollected my many kinds of past lives, with features and details.

So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto (=maraṇa) amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.

This was the first knowledge, which I achieved in the first watch of the night.

Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā;

Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

This was my first breaking out, like a chick breaking out of the eggshell.

Ayaṃ kho me, brāhmaṇa, paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā. (1)

When my mind had immersed in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite(ṭhiti) āneñjappatte sattānaṃ cutūpapātañāṇāya(cuti/cavanatā[maraṇa] + upapāta > pātubhāva) cittaṃ abhininnāmesiṃ.

With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṃ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṃ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.

This was the second knowledge, which I achieved in the middle watch of the night.

Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā;

Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

This was my second breaking out, like a chick breaking out of the eggshell.

Ayaṃ kho me, brāhmaṇa, dutiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā. (2)

...

When it was freed, I knew ‘it is freed’.

Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi.

I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.

This was the third knowledge, which I achieved in the last watch of the night.

Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā;

Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

This was my third breaking out, like a chick breaking out of the eggshell.”

Ayaṃ kho me, brāhmaṇa, tatiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā”ti. (3)

2. āyatanānaṃ paṭilābho and okkanti in Saṅgītisuttaṃ

Four kinds of conception.

Catasso gabbhāvakkantiyo.

Someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception.

Idhāvuso, ekacco asampajāno mātukucchiṃ okkamati, asampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ paṭhamā gabbhāvakkanti.

...

Four kinds of reincarnation.

Cattāro attabhāvapaṭilābhā.

There is a reincarnation where only one’s own intention is effective, not that of others.

Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā.

...

Some sutta is too short, because some students not too smart. So, they can memorize a little/short sutta each studying time.

The genius student can memorize and understand a big/maximum data each studying, so, the sutta is long. But, if the student is not too much smart, he can memorize and understand a little/minimum data each studying, so the teacher have to teach the sutta for him in short form and maybe incomplete paṭiccasamuppāda's process.
Because, in the oral study system, we memorize one sentence/paragraph (=each sutta) from the buddha or the tipitaka-memorizer (arahanta). Then we study/ask/practice/comprehension follow that memory, until we perfectly understand it (professional). If we still not enlighten after that. We will go to memorize the other lesson more, again. We will loop it until we are the tipitaka-memorizer, too. This is the tipitaka tradition. We still doing follow this tradition, for 2600 years.
So, it is already described itself, if you read the previous sutta. They were sequenced by paṭiccasamuppāda.

Let's see:

13.4.1 (30) Catusso — Four Elements = kevala(ssa) dukkhakkhandha(ssa) = rūpa-paṭiccasamuppāda, upattibhava/jāti/jarā/maraṇa-paṭiccasamuppāda.
13.4.2 (31)/13. 4. 3.(32) Pubbe — the satisfaction (assāda), danger(ādīnava) and the escape (nissaraṇa) on account of the earth element.
Assāda = 60 piyarūpa-sātarūpa, in saccapabba of Sutta. Dī. Ma. mahāsatipaṭṭhānasutta, which are objects of taṇhā-paṭiccasamuppāda:

Bodily phenomena in the world are pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Buddha said assāda as somanassa-vedanā-paṭiccasamuppāda in these 2nd and 3rd sutta, 13. 4. 2. (31)/13. 4. 3.(32):

Whatever pleasantness and pleasure arises on account of the earth element, that is the satisfaction in the earth element.

So, above quote showed assāda as 60 piyarūpa-sātarūpa which come to salāyatana-paṭiccasamuppāda, then let somanassa-vedanā-paṭiccasamuppāda arise, then let taṇhā-paṭiccasamuppāda arise.
But the way to escape "kevala(ssa) dukkhakkhandha(ssa) in paṭiccasamuppāda" showed in these 2nd and 3rd sutta, 13. 4. 2. (31)/13. 4. 3.(32), too:

“ That the earth element is impermanent, unpleasant and a changing thing is the danger (ādīnava) in the earth element. Taming the interest and greed for the earth element and dispelling the interest and greed for the earth element is the escape(nissaraṇa) from the earth element.

13.4.4 (33) Yo no cedaṃ –– If There Weren’t, is then if the practitioner can not realize the danger (ādīnava) in the earth element to escape (nissaraṇa) it, then there are the interest and greed (taṇhā/upādāna-paṭiccasamuppāda) which attaching somanassa-vedanā-paṭiccasamuppāda. (And that sukkha/somanassa-samphassaja-vedanā-paṭiccasamuppāda taking the earth element at kāya/mano-āyatana-paṭiccasamuppāda together with kāya/mano-samphassa-paṭiccasamuppāda as well. Also, that kāya/mano-āyatana-paṭiccasamuppāda are rūpa/nāma-paṭiccasamuppāda, which is "mano pubbaṅgamādhammā".) So, buddha showed somanassa-vedanā-paṭiccasamuppāda, taṇhā/upādāna-paṭiccasamuppāda, and upattibhava-paṭiccasamuppāda in 13. 4. 5. (34), 13. 4. 6. (35):

6. “Bhikkhus, he who does not delight (taṇhā-paṭiccasamuppāda which attaching somanassa-vedanā-paṭiccasamuppāda) in the earth element (mana-āyatana-paṭiccasamuppāda's object) does not delight in unpleasantness(kevala[ssa] dukkhakkhandha[ssa]). He that does not delight in unpleasantness, I say, is released from unpleasantness.

Then the buddha presented the effects, jāti/jarā/maraṇa-paṭiccasamuppāda, of "he who does not delight in the earth element does not delight in unpleasantness. " from 13. 4. 5. (34), 13. 4. 6. (35) into 13. 4. 7. (36) Uppado — Arising:

2. “Bhikkhus, the appearance(upādo=jāti-paṭiccasamuppāda), being (ṭhiti=jāti-paṭiccasamuppāda), arising (abhinibbatti=jāti-paṭiccasamuppāda), and rebirth (pātubhāva=jāti-paṭiccasamuppāda) of the earth element is the appearance of unpleasantness, the continuance of ailments and the manifestation of decay and death.

Please notice, abhinibbatti and pātubhāva are used as the synonym of jāti-dukkha-ariyasacca to describe "jāti" in saccapabba of Sutta. Dī. Ma. Mahāsatipaṭṭhānasutta, too. So, they are connect together.

Seventeen thought moments explains the Dependent Origination

In a closer analysis of these two, I felt both these concepts address the same.

Yes, it is. Whole of abhidhamma is describing the insight meditation's object. But the object of insight meditation is every conditional arising stuffs. So, abhidhamma must describe everything in paṭiccasamuppāda.

ie: Seventeen thought moments explains the Dependent Origination.

Avijjā and kamma in the past, create the present paṭisandhi/bhavaṅga/cuti-mind(viññāna/manāyatana)-paṭiccasamuppāda, it's mind factors-paṭiccasamuppāda (nāma-paṭiccasamuppāda), and it's depending on matters (rūpa-paṭiccasamuppāda).

Then that bhavaṅga-mind-paṭiccasamuppāda's vanishing+contact-paṭiccasamuppāda of outside matter/inside mind āyatana-paṭiccasamuppāda create pañcadvārāvajjana-mind-paṭiccasamuppāda.

Then that pañcadvārāvajjana-mind-paṭiccasamuppāda +contact-paṭiccasamuppāda of outside matter/inside eye/etc āyatana-paṭiccasamuppāda create inside eye-mind/etc āyatana-paṭiccasamuppāda.

Then that inside eye-mind/etc āyatana-paṭiccasamuppāda. +contact-paṭiccasamuppāda of outside matter/inside mind āyatana-paṭiccasamuppāda create inside santīraṇa mind āyatana-paṭiccasamuppāda.

Etc.

This is just the example. There is many detail which I can explain in a few day.

there are 4th-jhāna-attaining peoples' consciousness, while the practitioner is attaining 4th-jhāna

DooDoot wrote: ↑

Tue May 08, 2018 4:01 am

Consciousness is present in the 4th jhana. While Abhidhamma has some different ideas to the Pali suttas; Abhidhamma would not be so extreme & discordant to say the 4th jhana has no consciousness.

The fact is both sutta and abhidhamma never said "there is no consciousness of 4th-jhāna-attaining people". But abhidhamma said "asaññasatta has no consciousness".

DooDoot wrote: ↑

Tue May 08, 2018 4:01 am

From an Abhidhamma book:

Fourth Jhàna moral consciousness together with happiness and one-pointedness (page 62)
....
http://www.buddhanet.net/pdf_file/abhidhamma.pdf

It is a very misunderstood quote. The quote showing 4th-jhāna-attaining peoples' minds, not asaññasattas' minds.

Another, all of your quote showing "both abhidhamma and sutta said 'there are 4th-jhāna-attaining peoples' consciousness, while the practitioner is attaining 4th-jhāna'". Because in anupadasutta, which you quoting, said about 4th-jhāna-consciousness of sāriputta as the object o the insight meditation of sāriputta, which he does after he exit that 4th-jhāna.

So, both abhidhamma and sutta said "there are 4th-jhāna-attaining peoples' consciousness, while the practitioner is attaining 4th-jhāna".

do the suttas allow for temperature born matter at all though? Or in the suttas is all matter necessarily the of kamma/volitional formations? If not, how did the elders explain this?

zan wrote: ↑

Wed May 02, 2018 7:35 pm

Okay thank you, do the suttas allow for temperature born matter at all though? Or in the suttas is all matter necessarily the of kamma/volitional formations?

If not, how did the elders explain this?

It is appear in the similitude of Sutta. Aṅ. (1): eka-duka-tikanipātā accāyikāsutta:

“tīṇimāni, bhikkhave, kassakassa gahapatissa accāyikāni karaṇīyāni. katamāni tīṇi? idha, bhikkhave, kassako gahapati sīghaṃ sīghaṃ khettaṃ sukaṭṭhaṃ karoti sumatikataṃ. sīghaṃ sīghaṃ khettaṃ sukaṭṭhaṃ karitvā sumatikataṃ sīghaṃ sīghaṃ bījāni patiṭṭhāpeti. sīghaṃ sīghaṃ bījāni patiṭṭhāpetvā sīghaṃ sīghaṃ udakaṃ abhinetipi apanetipi. imāni kho, bhikkhave, tīṇi kassakassa gahapatissa accāyikāni karaṇīyāni. tassa kho taṃ, bhikkhave, kassakassa gahapatissa natthi sā iddhi vā ānubhāvo vā: ‘ajjeva me dhaññāni jāyantu, sveva gabbhīni hontu, uttarasveva paccantū’ti. atha kho, bhikkhave, hoti so samayo yaṃ tassa kassakassa gahapatissa tāni dhaññāni utupariṇāmīni jāyantipi gabbhīnipi honti paccantipi.

"There are these three urgent duties of a farming householder. Which three? "There is the case where a farming householder quickly gets his field well-plowed & well-harrowed. Having quickly gotten his field well-plowed & well-harrowed, he quickly plants the seed. Having quickly planted the seed, he quickly lets in the water & then lets it out. These are the three urgent duties of a farming householder. Now, that farming householder does not have the power or might [to say:] 'May my crops spring up today, may the grains appear tomorrow, and may they ripen the next day.' But when the time has come, the farming householder's crops spring up, the grains appear, and they ripen.

This similitude already show the understanding in activation energy (Ea) of the buddha which can occur in the matter cycle without kamma. This is called utu-niyāma in atthakathā.

Also, there are more information of the processing in "visuddhimagga maggāmaggañāṇadassanavisuddhiniddesa rupa-nibbatti-passanākāra-kathā (no.700)", the translation is path of purification (however, I think the translation of that path may be wrong, if they translate it follow the thai translation version). It is about 1 utu-matter (tejo) can create 4-12 new matters depend on the type of that utu.

So, you can use above information with Sutta. Tī. Pā. Aggaññasutta, and Sutta. Aṅ. (2): catukkanipāto puttasutta.

In my opinion, it is not make sense when someone say "every matter must arise by kamma", because it can not connect with the science. And it will be very complicate to arise, such as "if one stone can arise by infinity kamma, how the matter in the other galaxies, which are no lives, can arise?". But when the matters can arise by the other matters, especially temperature (tejo), without kamma-requiring, it is very clear and more possible to happen.