the Dusmitalôka (a heavenly region) and appeared (in this world) yielding to the earnest prayer of hosts of crowned immortals. He sat at the foot of the bôdhi (tree) and having conquered Mâra (the tempter) the hero got rid of the three evils, and preached the truths of salvation, which countless Buddhas had graciously proclaimed (in past ages). Twelve Causes form a path (for births). They arise one out of another and disappear one after another in regular succession. They act in a cycle disappearing in the same order in which they appear; each one vanishing when the next one vanished or springing into existence when the next one appeared, and may be regarded as a continuous chain. (This chain) is in four parts (Khanda) and has three links (sandhi). It leads to three kinds of birth; and there are three divisions of time suitable to those births. Out of (this chain) spring our defects, deeds and their results. It ensures our salvation when we realise that it is ever in motion and leads to no good but ends in suffering. Four Truths depend on it and the five aggregates (skandhas) form its basis. It may be described by six modes of expression. It produces four benefits, through four excellent qualities (of the mind), and questions about it may be answered in four ways. It has neither beginning nor end. It acts continuously and never ceases. It has no creators, nor was it ever created. In it there is no idea of ‘I’ or’ mine’ and nothing is lost or gained. It cannot be brought to a close, nor will it itself come to an end. All actions and their results, Birth and Release and all such (changes) are caused by itself.
“Ignorance, Action, Consciousness, Name and Form, The senses, Contact, Sensation, Desire, Attachment, Existence, Birth and the Result of deeds; these are the twelve causes. If those who are born understand (these twelve) they would attain great happiness: if they do not understand (them) they would suffer in the lower worlds.
“Not to understand those above mentioned (the twelve causes) and to act under mental illusion, forgetting the conditions of nature which are perceivable by the senses: to trust in hearsay and believe in the existence of (such imaginary objects as) a hare’s horn is Ignorance.
“The innumerable living creatures in the three worlds are of
