Paṭiccasamuppāda In Saccapabba

In saccapabba of mahāsatipaṭṭhānasutta:

• Jāti is "khandhānaṃ patubhāvo" and "āyatanānaṃpaṭilābho".

1. Khandhānaṃ patubhāvo included viññāṇa-khandha.
1. Viññāṇa-khandha is viññāṇa-paṭiccasamuppāda.
2. Rūpa-paṭiccasamuppāda is rūpa-khandha. 
3. Nāma-paṭiccasamuppāda is vedanā-, saññā-, saṇkhāra-khandha (cetana, phassa, manasikāra). (see: sammādiṭṭhisuttaṃ)
2. Those nāma- and rūpa-paṭiccasamuppāda are piyarūpa/sātarūpa.
3. 60 piyarūpa/sātarūpa: 6 outer āyatana, 6 āyatana-paṭiccasamuppāda, 6 viññāṇa-paṭiccasamuppāda, and 42 nāma-paṭiccasamuppāda  (6 vedana-paṭiccasamuppāda, 6 saññā-khandha, 6x5 saṇkhāra-khandha [phassa-paṭiccasamuppāda, cetanā-paṭiccasamuppāda, vitakka, vicāra, taṇhā-paṭiccasamuppāda]).

So jāti-paṭiccasamuppāda is viññāna-paṭiccasamuppāda.

The difference is:

Jhāti is 5 khandha. So jāti is a conclusion of viññāna, nāma+rūpa, āyatana, phassa, vedanā, taṇhā, upādāna and bhavā-paṭiccasamuppāda.

But viññāṇa-paṭiccasamuppāda is an explanation of jhāti.

Paṭisandhi Is Jāti And Viññāṇa in Paṭiccasamuppāda

Paṭisandhi is jāti-paṭiccasamuppāda and viññāṇa-paṭiccasamuppāda. In dukkha-ariyasacca-niddesa of mahāsatipaṭṭhānasutta explained that jāti is khandhānaṃ pātubhāvo. So Saṅkhārā are paccayā (cause) of viññāṇa, rūpa, vedanā, saññā, and saṅkhārakhandha (phassa cetanā vitakka vicāra taṇhā upādāna kammbhava). Then that saṅkhārakhandha become to paccayā (cause) of jati (patisandhi) again. loop.

The five precepts elements

http://www.yellowrobe.com/practice/the-five-precepts/216-what-are-the-five-precepts-and-how-to-take-it.html

The way to adjudge the 5th precept (stop to drink intoxicants)

People 5th precept has not broken when drink a very low alcohol because the alcohol has not enough to make your unwholesome consciousness arise after drink.

This precept have 4 elements to done. You already done the last 3 elements, except the first "Mada-niyam -- intoxicants". (Patu-kamyata-cittam -- chanda to drink, chanda is not desire, and you have chanda to drink anything in that glass).

My reply is very difference from the others because I decided this from these all conditions:

1. pali included amajjasaññī (innocent of that beverage), too.
2. commentary said "must broken by unwholesome consciousness", but the elements of sikkhapada have not Madanīyasaññī .
3. This sikkhapada also not included in 10 akusalakammapatha, too. But it is in 5 sikkhapada, that can let people go to niraya.

So the way to broke this precept should be unwholesome consciousness, that arise after drink, because of that drinking. And that unwholesome consciousness must can be done someone in 10 akusalakammapatha, too.

However, there are some significant difference between vinaya's commentaries, that most were author by upali-etadagga at buddha's lifespan, then translated to pali by buddhaghosa at  5th-century,  sutta&abhidhamma's commentaries, that most were author by sariputta-aggasavaka at buddha's lifespan, then translated to pali by buddhaghosa at  5th-century, and sub-commentaries, that were translated by dhammapala at about 11th-century:

vinayapitaka: majje amajjasaññī pivati, āpatti pācittiyassaฯ amajje majjasaññī, āpatti dukkaṭassaฯ amajje vematiko, āpatti dukkaṭassaฯ

upali

Samatha and vipassana in enlightened night of bodhisatta

In abhidhamma's commentary said "samatha people already saw some part of anicca and dukkha, except anatta" (so they try to get out off samsaravatta, too). But they didn't choose to develop vipassana. They didn't chosen to always clearly comprehend anicca and dukkha. They try to just pause unwholesome consciousness by samatha instead. Samatha people just divert attention from unwholesome consciousness's object to wholesome consciousness's object.

So bodhisatta, who already have jhana, just meditate the method that samatha people haven't chosen, develop clearly comprehend in anicca and dukkha to access insight anatta, the most part that just buddha can done.
Anapanassati in anapanassati sutta have 16 steps:

• 4 first steps of anapanassati are samatha.
• 12 last steps of anapanassati are vipassana.

In the enlightened night of bodhisatta, he meditate samatha and vipassana. Based jhana of pubbenivasanussati and cutupapata is samatha. Asavakkhaya is vipassana.

Each jhana step of bodhisatta have 4 first steps, and after get out of each jhana have 12 last steps.
These method are called yuggalanaddha and samathapubba.

Reference from vinaya mahavibhanga veranjakanda, mahavagga bodhikatha, patisambhidamagga, anapanassati sutta's commentary, ayatanavibhanga's commentary, and visuddhimagga.

Difference Between Ultimate truths And Conventional truths

The separator, between them, are causes (to arising), and imagination.

Ultimate truths are not imagination, because they are effects that arise by their own causes. Except nibbana, ultimate truth, is the opposite of the other causes and effects, because nibbana is the cause of finshing of all causes and effects.

Conventional truths are imagination. They never arise and vanish. They just become to be the objects of consciousness, never arise.

Consciousness imagine conventional truth objects by some ultimate truths and some conventional truths, that it had known before. So the conventional truths never arise in real situation. But ultimate truths arise in real situation by their own causes, because they are effects, not just imagination.

The 1st-7th and first half of 8th chapters of abhidhammatthasangaha describe Ultimate truths.

The last half of 8th chapter of abhidhammatthasangaha describe Consciousness truths.

http://www.palikanon.com/english/sangaha/sangaha.htm

What is Buddhist reality?

Question: 

If the Buddha said that ultimate reality is really non-self (anatman), or empty of inherent existence (sunya), then why did he bother to talk about human beings and other “provisional” things?

Answer:

Your question mean nothing in present, in the past, and in the future.

But buddha mean present thing is nothing in the past, and present thing is nothing in the future.

Ultimate realities of human being are causes and effects.

Nibbana ultimate reality is perfect finished of causes and effects.

Anatta is uncontrollable to being or nothing. There are just causes arising to make effects. And effects vanishing because of causes vanishing. No self, no atta.

Ultimate realities all is anatta. Ultimate realities of human being is present, past (present of it's past) and future (present of it's future). They are present because of their causes arising. They are past because of their causes vanishing. They are future because of their causes still possible to arise.

Nibbana ultimate reality is no time because it has not any cause, so no any effect, too.