In chapter 5 of your channel, you stated that our six roots (sight, hearing, smell, touch, taste and mind) are the cause, the six objects (colours, sounds, smells, tactile and immaterial objects) are the condition, while the six consciousnesses are the effect.

Now, in Chapter 6, you say that the objects represent the cause, the roots represent the condition and the consciousnesses represent the effect. Why this difference?

Despite appearances, there is no contradiction. We must distinguish between the notion of "conditioned production" developed in primitive Buddhism and that developed in the Great Vehicle, by Nāgārjuna in particular. For the former, 'conditioned production' represents a simple relationship of cause and effect, whereas for the latter it represents a relationship of interdependence.

In the great vehicle, therefore, there is interdependence of all existences, so that causes and conditions can be reversed.

Let's take the example of a gong. When I strike the gong, a sound is emitted. It can be said that to get the effect of the sound, you need the cause that is the gong and the condition that is the stick. But the same can be said of the stick. Without the condition of the gong, the cause, the stick, cannot emit the effect of the sound.

Besides, where does the sound come from? If it came from the gong, it would not need the condition of the stick to sound and would sound at any time by itself, which is impossible. If the sound was in the stick, the same sound would come out, no matter what the stick hit. If the sound came from somewhere else, the sound of the gong would ring out anywhere without needing either the gong or the stick.

In fact, the sound is produced by the coordinated conditions of the gong and the stick. This is the same as the Buddha's awakening. If one assumes that the law to which he awakened previously exists in him, it is the same as assuming that the sound exists in a latent state in the gong. One then falls into the error of "the presence of the effect in the cause" (Inchū uka ron - 因中有果諭) enunciated by Kapila before the appearance of Shakyamuni. Conversely, if one thinks that the sound is elsewhere, then one falls into the error of "the absence of the effect in the cause", (Inchū muka ron - 因中無果諭) thesis proposed by Uluka. This would be to assume that the law to which the Buddha awakened (or the sound of the gong) exists independently, autonomously. 

However, this is not the case. The Buddha's awakening, like the sound of the gong, does not exist before or after or elsewhere, but simultaneously with the cause and the condition.

Moreover, as far as the gong is concerned, "one gets the name gong" because one uses it as a gong. If you put soil inside and grow green plants in it, you get the name "pot". If it is used for cooking, it is called a pot. Moreover, if it is simply placed and never used, there will never be the effect of the sound, and therefore neither the cause nor the condition. The gong therefore has no gong nature of its own, it takes its name from its function. Its true aspect, like all things, is emptiness.