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awijja pachchaya sankhsra sankharappachchaya winnyanan 

 winnyanappachchayanamarupan, namarupa pachchaya sala- 

 yatanan, salayatana pachchaya phasso, phassa pachchaya 

 wedana, wedana pachchaya tanha, tanha pachchaya upada- 

 nan upadana pachchaya bhawo, bhawa pachchapa j&ti, jati 

 pachchaya jara ma ran an soka paridewa dukka domanassup- 

 ayasa sambhawanti. 



In consequence of ignorance, merit or demerit is pro- 

 duced. In consequence of merit or demerit th e conscious- 

 ness, in consequence of consciousness the body and the 

 mental faculties, the six organs of sense ; in consequence of 

 the six organs of sense, touch or contact (or the sensation of 

 touch) ; in consequence of contact the sensations, in conse- 

 quence of the sensations desire, in consequence of desire an 

 attachment to existence, in consequence of attachment or 

 cleaving to existence, a place of birth ; in consequence of a 

 place of birth, birth itself ; in consequence of birth decay, 

 death, grief, weeping, pain, discontent and dissatisfaction 

 are produced. It is then added, that a complete cessation 

 of ignorance, necessarily results in a cessation of all the 

 consequents, so that being itself becomes extinct. It will 

 be observed, that the intervention of a previously existing 

 soul, or of a creator, or even of parents, is not regarded as 

 necessary to the completion of this chain of existence ; the 

 two first as being non-existent ; the other (parents) a9 

 that which may be for the production of the body, but 

 which is not absolutely necessary, as in many instances the 



