Concurrence of Logical Antecedents in more detail
Beginning of the Affective Process (citta)
11. Once the consciousness of the world of six realms occurs due to the completion of the process of Cognition, an emotional reaction starts, in relation to perceived feelings (vedanā).
12. This emotional reaction brings about a dichotomy of the experience into: a subjective and an objective.
13. Then the subjective experience is personalized as “mine” and the objective experience is alienated as “not mine,” or “other.”
14. This personalization of the subjective process results in the notion of “I” and the notion of a “self” (etan mama, eso hamasmi, eso me attati).
15. Once the “self” has come into being through personalization (upādāna), that “self” is only a feeling, and not a visible object.
16. Then the question arises: what is the object that can be referred to as the “self”? The answer naturally obtained is the Body, because only the body is seen to occupy space and time.
17. The body then becomes the “self” (sakkāya diṭṭhi). Even others begin to refer to the body, as “my self,” and so do “I.”
18. If the body that exists in space and time is “my self,” then this body, that occupies time, has a past, present, and future, which means “I” have a past present and future.
19. That means, the past of the body becomes my past, which is birth (jāti). The future of the body becomes my future, which is death (maraṇa). The present of the body becomes my present, which is ageing (jarā).
20. This means, by making the body “my self,” I have become subject to birth, ageing and death. Along with this identification with the body comes grief (soka), lamentation (parideva), pain (dukkha), distress (domanassa), and exhaustion (upāyāsa).
21. If the body was not “my self,” there would be no birth, ageing, and death for me; no grief, lamentation, pain, distress, or despair.
Concurrence of Logical Antecedents in more detail