“Avijj±paccay± saªkh±r±;

“Ignorance is the supportive condition for volitional cognition;

Ignorance (unawareness of causal processes) is supportive to mental concocting and discriminating tendencies (saªkh±r±).

saªkh±rapaccay± viññ±ºa½;

volitional cognition is the supportive condition for consciousness;

viññ±ºapaccay± n±mar³pa½;

consciousness is the supportive condition for cognition of the physical;

The interplay of these tendencies and assumptions within consciousness influence recognition of physical realities (n±mar³pa½).

n±mar³papaccay± sa¼±yatana½;

cognition of the physical is the supportive condition for the six extensions of sensation;

sa¼±yatanapaccay± phasso;

the six extensions of sensation is the supportive condition for contact;

The six extensions of sensation arise with consciousness respective to their objects; forms, sounds, aromas, tastes, sensations of touch and mental sense-events (thinking). The combination of these three is called contact (phassa) with the given sensation.

phassapaccay± vedan±;

contact is the supportive condition for the sensation of feeling;

vedan±paccay± taºh±;

the sensation of feeling is the supportive condition for craving;

This sensation of feeling, beset by the mental concocting and assumptions of consciousness, gives rise to craving (taºh±); for this experience to be, to not be or neither.

taºh±paccay± up±d±na½;

craving is the supportive condition for identification;

Craving then fully matures into the "taking up" (up±d±na) and identification with the arisen sense-event.

up±d±napaccay± bhavo;

identification is the supportive condition for becoming;

This taking up and identification with the sense-event now matures into existence (bhava); of a new becoming.

bhavapaccay± j±ti;

becoming is the supportive condition for birth;

This emerges full bloom as the new birth (j±ti) of the individual; personal identification with the arisen sense-event.

j±tipaccay± jar±maraºa½ sokaparidevadukkhadomanassup±y±s± sambhavanti.

birth is the supportive condition for the arising of aging and death, sorrow, weeping, affliction and mental distress.”

This new birth continues to mature into states of decline; manifesting as dissatisfaction and sadness (soka), crying (parideva), pain (subjective dukkha), and even mental distress (domanassup±y±sa); respective to the influence of the factors and tendencies of mental concocting and identification with the event.

These decline further into the “death” or completion of the sense-event cycle into void states.

“Avijj±ya tveva asesavir±ganirodh± saªkh±ranirodho;

“With the cessation and fading without remainder of ignorance; volitional cognition ceases.

With the complete cessation and fading of ignorance (the mind aware and clearly seeing causal processes); then mental concocting and discriminating tendencies have ceased (nirodha).

saªkh±ranirodh± viññ±ºanirodho;

With the cessation of volitional cognition, consciousness ceases;

viññ±ºanirodh± n±mar³panirodho;

with the cessation of consciousness, cognition of the physical ceases;

Because those tendencies and assumptions that would influence consciousness have ceased; their influence on recognition of physical realities have ceased.

n±mar³panirodh± sa¼±yatananirodho;

with the cessation of cognition of the physical, the six extensions of sensation cease;

When recognition of physical realities are no longer influenced; the six extensions of sensation are not affected.

sa¼±yatananirodh± phassanirodho;

with the cessation of the six extensions of sensations, contact ceases;

When the six extensions of sensation are not affected; contact with their objects are not affected.

phassanirodh± vedan±nirodho;

with the cessation of contact, the sensation of feeling ceases;

vedan±nirodh± taºh±nirodho;

with the cessation of the sensation of feeling, craving ceases;

Because sensations of feeling are not affected at contact by mental concocting with its tendencies and assumptions; craving does not arise for things to be, to not be or neither.

taºh±nirodh± up±d±nanirodho;

with the cessation of craving, identification ceases;

up±d±nanirodh± bhavanirodho;

with the cessation of identification, becoming ceases;

When there is no identification with the arisen sense-event; existence and becoming do not mature.

bhavanirodh± j±tinirodho;

with the cessation of becoming, birth ceases;

j±tinirodh± jar±maraºa½ sokaparidevadukkhadomanassup±y±s± nirujjhanti.

with the cessation of birth; aging and death, sorrow, weeping, affliction and mental distress ceases.”

Because the birth of an individual does not manifest; there is no decline into dissatisfaction and sadness, crying, pain, and mental distress.

And because of the establishment of clear seeing and wisdom; nothing of the sense-event cycle is taken up as personal to run its course of affliction.