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is called the origin of suffering, the Leader thus declared the truth. 714. Freed from all suffering, released from all defilements; the imperishable truth is called the cessation of suffering. 715. Understanding suffering, abandoning the origin of suffering; having begun the path to Nibbāna, he entered the way of development. 716. The eightfold path to liberation, for the complete release from all suffering; leads to the cessation of suffering, therefore it is called a truth. 717. Apart from the four truths, the remaining are considered supramundane; and the fruit-states, associated with the path-factors, in every way. 718. Thus, the Guide reveals suffering with its cause, and Nibbāna, the means to it, for the benefit of practice. 719. Having taught the wondrous Dhamma, the Supreme One; divides the four noble truths, thus should one understand. 720. Marked by the nature of being conditioned by that state, the twelve-linked, three-timed, comprising twenty aspects. 721. With three connections, four summaries, three rounds, and three characteristics; of three planes, with two roots, adorned with four modes. 722. Each profoundly fourfold, arranged in due order; called the peak of ignorance, a cycle of unbroken bondage. 723. A mere mass of suffering, resulting in sorrow and so on; is called dependent origination, the wheel of existence. 724. By wisdom that has penetrated, when ignorance is completely destroyed; how does the cessation of causes gradually cease? 725. In this If this exists, that comes to be; From the arising of this, that arises. If this does not exist, that does not come to be; With the cessation of this, that ceases. 726. Placing this meaning foremost, The stability of conditionality is shown; In the method of dependent co-arising, The principle of 'this-conditionality'. 727. Thus indeed, the Great Sage declared Birth to be the condition For the states of aging and death, Even in the subtle distinction of reality. 728. In the sense of direct conditionality, Such conditionality is not; There, the meaning of condition Is made clear for another state. 729. This was stated by the teacher In the summary of the Paṭṭhāna method; The method that is obtained Is elaborated for demonstration. 730. Therefore, here, a wise person, Disregarding the direct rule, Should clarify the meaning of conditionality Merely by the existence of that, this comes to be. 731. There, ignorance and volitional formations Are spoken of as the past time; Consciousness and name-and-form, Are designated as the six sense bases. 732. Contact and feeling, craving, Clinging and becoming; These are the present time, And becoming is the future time. 733. Birth, aging, and death, Are in two ways, and in every way; The establishment of the three times Is shown as the three periods. 734. There, ignorance is spoken of as Not knowing the four noble truths; In the past end and in the future end, And similarly in the stability of conditionality. 735. As 'unwholesome volitional formations', Twelve volitions are stated; Similarly, 'wholesome volitional formations' Are spoken of in the sense-sphere and form-sphere. 736. As 'immovable volitional formations', The four formless states are stated; Having reached the doors of body, speech, and mind, These same volitions. 737. Are called 'bodily, verbal, and mental formations' by the Great Seer; Thus, twenty-nine volitions Are distinguished as 'formations'. 738. Nineteenfold, At the moment of rebirth-linking; Similarly, thirty-twofold Is resultant consciousness in the course of life. 739. Feeling, perception, and formations Are distinguished as threefold; Name-and-form, however, is twofold, Due to the distinction of elements and derived matter. 740. The six sense bases, Such as the eye, are considered internal; Contact is declared as sixfold, Due to distinctions like eye-contact. 741. Pleasant, painful, and neutral, Feeling is threefold; In the sense-sphere, b and in becoming, craving is known as threefold. 742. With distinctions like attachment to sensual pleasures, attachments are fourfold; Becoming, by the distinction of kamma and rebirth, is known as twofold. 743. The arising of an individual existence is called birth, and old age, the state of being old, and death is said to be the cessation. 744. Thus divided by the Great Sage into twelve parts, Dependent Origination is simply conditions. 745. Depending on the fruit, standing in relation to oneself, Not rejecting, but associating, they produce, thus they are conditions. 746. In the grasping of ignorance and formations, they are indeed grasped; Craving, attachment, and becoming, thus these five are the causes here. 747. In the grasping of craving, attachment, and becoming, again grasped are Ignorance and formations, thus these five are also the causes here. 748. In the form of consciousness and so on, the five fruits are shown; By birth, old age, and death, that same is grasped again. 749. In the past, five causes, now five fruits; Now five causes, in the future five fruits. 750. Thus, wise ones, grasping the twelve factors by this distinction, Declared them as twenty aspects by way of special implication. 751. Cause and fruit, fruit and cause, and again cause and fruit; Three connections and four groups, that is what the discerning ones say. 752. Ignorance, craving, and attachment are spoken of as the defilement-round; A part of becoming, formations, are thereafter the kamma-round. 753. And thus the result-round, unrevolved by non-revolving; Having revolved in three rounds, this round continues. 754. Impermanent by the meaning of decay, this is suffering by the meaning of fear; Non-self by the meaning of being insubstantial, thus the round has three characteristics. 755. This succession of conditions, spoken of as indeed samsara, Is called Dependent Origination, hence it is known as belonging to the three planes. 756. Bound by the shell of ignorance, devoid of distinctions like knowledge; Not having attained the taste of liberation, thirsty with craving for becoming. 757. By the nature of volitional formations, it binds the continuity; Thus formed, it turns to the state of ripening. 758. Results again from kammas, kammas again from results; Thus In due course, this cycle of existence rolls on. 759. Thus ignorance and craving for existence Are considered props of the round; Associated and latent, Therefore the round has two roots. 760. But from the distinction of cause and effect, And the continuity of their arising, There is an absolute difference among diverse things, Like seeds and trees. 761. Yet among these phenomena, From the distinction of substance and characteristic, Like a lamp, wick, and flame, There is no absolute unity. 762. Causes and things arisen from causes, Are devoid of effort and striving; They are considered to be without agency In causing and being caused. 763. When ignorance and the like arise, Then volitional formations and the like arise; Thus they exist by their very nature. 764. Thus the four ways are stated: Unity, diversity, Non-agency, and This very nature. 765. The arising of effects from causes, The meaning of cause in the roots, The penetration of their nature, And the profundity of the teaching. 766. Because of the extreme profundity Of the penetration of meaning and dhamma, And of the teaching, in due order, It is called the fourfold profundity. 767. Indeed, because of being the primary cause, The succession of ignorance and the like Is established as the cause Of volitional formations and the like, in order. 768. Thus, indeed, from birth alone Arises old age and death; For those not born, Whence would there be old age or death? 769. That birth, called rebirth, Arises from kamma-existence; Like a sprout from a seed, It is found here and there. 770. Through association and latency, Established in clinging, Kammas exert themselves, Drawing forth rebirth. 771. Thirsty with the craving-greed For things to which one clings, Delighting in pleasant forms, They strengthen clinging. 772. Observing gratification In things to be felt, Craving arises and grows Conditioned by feeling. 773. Touching agreeable, disagreeable, And neutral objects, They experience what is called feeling, Never without touching. 774. And this touching of the object, If the six sense bases arise, If there is no door, Whence will its arising be? 775. And this six sense base, Is dependent on mind-and-matter; The six contacts… by way of succession, it proceeds appropriately. 776. By the prior establishment, by consciousness it is founded; Mind-and-matter supported, for the occurrence of relinking. 777. Having become generated by formations, it is established in another existence; Consciousness in the absence of a generator, how could its arising be? 778. When ignorance is latent, when penetration is opposed; In the continuous succession of the cycle, bringing forth the fruit of relinking. 779. Ripening phenomena by their nature, indeed volitions proceed; They are conditioned by ignorance, thus formations are considered. 780. When the truths are penetrated, the succession of conditions; All of it is destroyed, then the cycle turns away. 781. Thus by the opposition to ignorance, by its occurrence in the cycle; By its nature of combining, ignorance is considered the root. 782. For those whose minds are oppressed by the mass of aging and death; For those overcome by the swoon of defilements, that ignorance grows. 783. Thus bound, unbroken, this circle of dependent origination; Revolving like the rim of a wheel, in due course it turns around. 784. Of the twelve-membered cycle, and of that three-fold existence; He showed the mass of suffering, as a consequence, an illustration. 785. And sorrow and lamentation, and also bodily pain; Mental distress and despair, arising from various misfortunes. 786. Thus afflicted, impermanent,