The third of the five carita-viśodhana practices, corresponding to the moha-carita (delusion-temperament) practitioner. The Śrāvakabhūmi's source treatment of this carita-viśodhana entry is unusually brief — definition only, distinguishing 'this-conditionality dependent origination' (the abstract structural principle: that arising is conditioned and conditions arising) from the substantive twelve-link account. The fuller practice unfolds in sbh2.6's third paricaya of breath-mindfulness, where dependent origination is the third of five investigative frames applied to the breath.
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Sanskrit
English
tatredaṁpratyayatāpratītyasamutpādaḥ katamaḥ |
What is this-conditionality dependent origination?
yattriṣvadhvasu saṁskāramātraṁ, dharmamātraṁ, vastumātraṁ, hetumātraṁ, phalamātraṁ, yuktipatitaṁ, yadutāpekṣāyuktyā, kāryakāraṇayuktyā |
Across the three times — past, future, present — it is: mere formation, mere dharma, mere substance, mere cause, mere effect — consistent with reasoning, namely, by dependence-reasoning, by cause-and-effect reasoning,
The fivefold -mātra (mere) sequence is the structural core: mere formation, mere dharma, mere substance, mere cause, mere effect. Mātra functions as a reductive operator — there is only the conditioned arising, no extra entity (doer, owner, agent).
dharmāṇāmeva dharmāhārakatvaṁ |
It is the carrying of dharmas by dharmas alone,
dharmāṇām eva dharma-āhārakatvam — 'the carrying of dharmas by dharmas alone.' Phenomena produce phenomena, with no third entity (a self, an agent, a soul) involved. A precise Yogācāra formulation of anātman in causation.
niṣkārakavedakatvaṁ ca |
and the absence of an agent or experiencer.
niṣkāraka-vedakatvam — 'the absence of an agent or experiencer.' Kāraka is the grammatical-philosophical term for the agent of an action; vedaka is the experiencer of feeling. The action happens; the experience happens; but no one is doing or undergoing.
idaṁpratyayatāpratītyasamutpādālambanaṁ |
the this-conditionality-dependent-origination object.
yadālambanaṁ manasi kurvan mohādhikaḥ pudgalo mohacaritaḥ mohaṁ prajahāti |
Attending to this object, the delusion-predominant person of delusion-conduct abandons delusion,
Mohādhikaḥ ... moha-caritaḥ is kept as delusion-predominant and delusion-conduct, matching the conduct-label style in the surrounding practice chapters. Two verbs are paired: prajahāti (abandons) followed by tanū-karoti (makes thin). Compare maitrī's pratanu-karoti alone. The doubled action against moha suggests stronger or two-staged work: abandoning in the moment of recognition, then thinning the underlying tendency over time.