Do not regards what I wrote here is what Acariya Ananda describes in Linatthapadavannana, as I don't read pali, and haven't got the English translation of it. If the text in Linatthapadavannana says something different from what I wrote below, please point that out.
What I write here is a personal definition.
Imagine that paṭiccasamuppāda is the macro expect of phenomena; and that the process describe in paṭiccasamuppāda is defined with respect to Sati and Uppāda; then the definition of Uppāda is important. From my understanding on the relation between the words on Uppāda, Udaya, Vyaya and Udayabbaya is that, Udaya is an illusion, a continuation of uppāda cycles (uppādo ṭhiti), contribute to magnitude of Udaya, resulted in illusion of time; Vyaya, interruption of change in sañña, interferes by udaya on different matters, producing the illusion of Vaya.
That leads to, “assa“ in “uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī”, refers to both uppādo and vayo, (each of) these having been persisting and (its later) alterations are discerned; or even if it refers to only uppāda, in both cases, the perception of Vyaya essentially dependent on change of course in uppāda.
The alteration from one dhamma to another, comes from the impact of micro expect in phenomena. In a general scope, the uppāda in present part of the momentariness process feed, is dependent on uppāda of past part of process feed. The uppāda in future-present part of the momentariness process feed, is dependent on uppāda of present part of process feed. What happen is no more than just the nature of ever changing of thing.
Rephrasing the above sutta:Uppādavagga
Mendicants, the arising, continuation, rebirth, and manifestation of the eye is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
“Yo kho, bhikkhave, cakkhussa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.
Mendicants, the augmentation continuity, is the birth, and manifestation of what is pleasing to the eye; (this) augmentation leads to suffering, (that is) the continuation of diseases and the manifestation of old age and death.”
So, with the relation on Uppāda, Udaya, Vyaya and Udayabbaya that i define above, I don't see a supporting position from sutta for 3 sub-moments. So, by putting it aside, lets see how it turns out.
https://drive.google.com/file/d/1mrMRFa ... sp=sharing
In SN14.11 Sattadhatusutta, it mention in the dependency structure of Neither-Perception-nor-NonPerception ← Nothingness ← Consciousness ← Space ←Rupa elements. By looking at uppāda in this way, helps pointing to, Saṅkhārā within Neither-Perception-nor-NonPerception sphere, and residue-Saṅkhārā within Nothingness Sphere. By relating in this way, momentariness make sense to me in stitching up the suttas and momentariness. I don't know if this is just a coincident, the SN22.57 Seven Cases, it mention of “examine in three ways”; does tividhūpaparikkhī is related to uppāda; which ultimately leads to comprehension of udayabbaya.
Here is a bold attempt, on the 3-ways; is this what it leads to for “a bhikkhu a triple investigator” in “tividhūpaparikkhī hoti? Idha, bhikkhave, bhikkhu dhātuso upaparikkhati, āyatanaso upaparikkhati, paṭiccasamuppādaso upaparikkhati.”? That is: Sati on Past, Present uppādo; Sati on Present, Future-Present uppādo ( Present become Future-Past).
In Sattaṭṭhāna Sutta SN 22.57, even though it mention the monk that is skilled in the ways of investigation “is fulfilled and fully accomplised in doctrine & displine – the ultimate person”, the three modes are just being glosses through with terms like dhatuso, ayatana and paticcasamuppada. Khandhā are product of collective augmentations; sam-uppāda, with paṭicca, we have paṭicca-sam-uppāda. Thus paṭiccasamuppāda can be said to be having both, micro and macro expect of explanation on phenomena; up to the point of contact, the rest of paṭiccasamuppāda is macro.
(to be continue)