Why does Abhidhamma exclude becoming, birth & death from 'mutuality'?

Question

The Abhidhamma says:

2.4. The Mutuality Tetrad

PTS cs 246

With ignorance as condition there is a (volitional) process, also with a (volitional) process as condition there is ignorance, with a (volitional) process as condition: consciousness, also with consciousness as condition: a (volitional) process, with consciousness as condition: mind and bodily form, also with mind and bodily form as condition: consciousness, with mind and bodily form as condition: the sixth sense sphere, also with the sixth sense sphere as condition: mind and bodily form, with the sixth sense sphere as condition: contact, also with contact as condition: the sixth sense sphere, with contact as condition: feeling, also with feeling as condition: contact, with feeling as condition: craving, also with craving as condition: feeling, with craving as condition: attachment, with attachment as condition: craving, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death, and so there is an origination of this whole mass of suffering.

https://suttacentral.net/vb6/en/anandajoti#pts-cs246

Why does Abhidhamma exclude continuation (becoming), birth & death from its 'mutuality' above?

Answer 1

Because SuttantaNaya in the question's quoted section is like a full length line of the plotted-uncounable-dots-graph, life. And the AbhidhammaNaya in the question's quoted section are describing SuttantaNaya like each smallest dot, trillion moments per sec, which plotting that full length line of the plotted-uncounable-dots-graph. And it's already showed on both section, SuttantaNaya used plural form of Sankhara as a full length life and the AbhidhammaNaya used singular form ,sankharo, of SuttantaNaya, sankhara, to show each dot in SuttantaNaya's plural form.

Each dot plot can construct it's life-line, good sankharo giving good resultant, bad sankharo giving bad resultant. The dot is plotting and switching rapidly only one moment per time, trillion times per sec.

A full length life has many "grief, lamentation, pain, sorrow and despair", but only some moment, dot, of it is "grief, lamentation, pain, sorrow and despair".

The AbhidhammaNaya separate a full length life to a moment. The "grief, lamentation pain, sorrow and despair" are members of unwholesome sangkharo cycle in the question's quoted canon (being in many positions such as sangkharo, becomming, feeling depending on what condition/effect each one is).

So, the AbhidhammaNaya in the question's quoted section already included "ageing, death, grief, lamentation, pain, sorrow and despair".

However, people usually study Abhidhamma by rumor of journeys or something like that, so this unexpect answer can't go to people minds who never listen to the canon name ""Vibhanga -- Description of SuttantaNaya (by AbhidhammaNaya[the way to get more(Abhi) sutta's detail(Dhamma)])". ".

Why does Abhidhamma exclude continuation (becoming), birth & death from its 'mutuality' above?

You usally ask like that because you don't think the canon you quoted are describing Suttanta by AbhidhammaNaya. You think they are difference from each other, so you usually try to let them fight each other even the name of your quoted canon is "Vibhanga -- Description of SuttantaNaya (by AbhidhammaNaya[the way to get more(Abhi) sutta's detail(Dhamma)])".

So, even it's saying more (Abhi) Sutta's descriptions in detail (Dhamma), you still think whether it's trying to compare the conflict of both canon.