The Bhikṣuṇī Maṇimēkhalai

292 - Noble Truths and the Twelve Conditions
(7) Sensation (Nuharvu, Sans. Vēdanā),
(8) Thirst or craving (Vēṭkai, Sans. ),
(9) Attachment (Paṟṟu, Sans. Upādāna),
(10) Becoming or existence (Pavam, Sans. Bhava),
(11) Birth (Tōṟṟam, Sans. Jāti),
(12) The result of action, old age and death (Vinaippayan, Sans.
Jarāmaraṇam).
If people understand the twelve-fold nature of the chain of cause and
effect, they then understand the supreme truth and will enjoy
permanent bliss. If they do not, they are indentured to suffer in the
depths of hell. 118 [224]
118 The following exposition of the Nidānas based on the Pāḷi texts and the
Madhyamanikāya by the latest writer on the Doctrine of Buddha, Dr.
George Grimm, may be compared with the exposition given in the
Maṇimēkhalai:– ‘Now we only need to run through the whole formula in
its totality. In dependence on ignorance – avijja, arises the processes – that
is the organic processes, especially those of senses, saṅkhāra. In
dependence on the processes (of life, especially on the activities of the
senses), arises consciousness, vijñāna. In dependence on consciousness,
arises the corporeal organism – nāmarūpa. In dependence on the corporeal
organism, arise the six organs of sense – saḷāyatana. In dependence on the
six organs of sense, arises contact – phassa. In dependence on contact,
arises sensation – vēdanā. In dependence on sensation, arises thirst – taṇhā.
In dependence on thirst, arises grasping – upādāna. In dependence on
grasping, arises becoming – bhava. In dependence on becoming, arises
birth – jāti. In dependence on birth arises old age and death, sorrow,
lamentation, pain, grief, and despair. Thus comes out the arising of this
entire sum of suffering. The Buddha in it wishes to show the relation of the
single links in a purely abstract manner, in the way in which they condition
themselves internally and in themselves, that is, as follows:– Old age and
death, sorrow, with a corporeal organism, as a six senses machine. Such an
organism must be born, therefore it presupposes birth. But birth is nothing,
but a special case of becoming. Every becoming is conditioned by a
grasping and grasping is conditioned by the thirst for becoming
(bhavataṇhā). Such thirst can appear only, where sensation is. But
sensation is the consequence of contact between the senses and an object;
therefore it presupposes organs of sense. Organs of sense, of course,