(1) Obscured by misknowing, one affects for oneself an affecting karmic factor for rebirth, one of three kinds. They’re the karmic factors, by means of which, one wanders to a state of wandering rebirth.
(2) Under the condition of an affecting karmic factor, consciousness sets itself down into a state of wandering rebirth. With consciousness now having set itself down, name and form get infused.
(3) With name and form having now gotten infused, there’s the arising of the six stimulator (cells). Once the six stimulator (sensors) have come about, contact (with objects) starts rolling along.
(4) Dependent on just an eye (sensor) having come first and a form and the convergent (other aggregate factors) – thus, dependent on name and form coming first, (eye) consciousness starts to get rolling along.
(5) The conjunction of the three – a visual form, (eye) consciousness and an eye (sensor) – is contact. That’s the contact, from which feeling starts rolling along.
(6) Under of the condition of a feeling, thirsting is caused to thirst for a feeling. Thirsting, one obtains for oneself one of four kinds of obtaining mind.
(7) With an obtaining mind being present, the further existence of the obtainer (person) begins. If (a person), indeed, had a non-obtaining mind, they would be liberated, and (their) further existence would not exist further.
(8) It’s also the five aggregate factors that are further existence. From further existence, then birth starts to get rolling. The sufferings of aging, death and so on, torments together with wailings,
(9) Distress and exhaustion – this starts to get rolling right after birth. And thus, there’s the arising of a mere aggregation of the suffering of this.
(10) Someone misknowing affects affecting factors: the root of recurring rebirth’s from that. Thus, someone misknowing is the maker (of their rebirth) – not someone with knowing, due to seeing the real nature.
(11) With misknowing having ceased, there’s the non-arising of affecting karmic factors – for a cessation of misknowing is from habituation with the deep awareness of just this.
(12) By means of the cessation of that and that, that and that don’t begin to roll forward. Thus, the mere aggregation of the suffering of that is perfectly ceased.