This combination of succession and juxtaposition is implied, moreover, in the Pāḷi word, _paccayā_, used to express the connecting together of the separate links. Verbally correct and true to the meaning, the Causal Chain would be translated as follows:-- “Ignorance must be present in order that Tendencies may come to pass. Tendencies must be present in order that Viññāṇa may come to pass;--which latter here signifies Consciousness as passing-over Kamma; for this passing-over Kamma does not admit being spoken of otherwise than in the form of consciousness. This passing-over Kamma must be present in order that the fashioning of a new Individuality may come to pass. This latter must be present in order that a referring back of all the Six Kinds of Sense-Impressions to myself may come to pass. This must be present in order that Contact, an approaching on my part to things whether physical or mental, may come to pass. Contact must be present in order that Sensation, this in order that Craving, this in order that Clinging, this in order that the perpetually repeated, new upspringing of the _I_-process may come about which here is disintegrated in the stage of Passing-over (Bhava) and the final result (Jāti),[14] the Coming-into-manifestation of a new Kammic impulsion _within_ this my personality; whereupon the last link follows as a natural consequence.” The Causal Chain is the best touchstone by which to test whether a person is really capable of following the Buddha-thought or not. If he is incapable of doing so, he comes by a sad fall at the “violation” of the law of contradictories which follows from _Jāti_ being taken as _Birth_ in the grossly vulgar acceptation of the word; and cannot make out how an individual who has long since been active as such, should only subsequently be “born.” The other absurdity which necessarily arises when one interprets the links in the vulgar sense as a following after one another of cause and effect, is this: that in this case Ignorance is installed as a sort of blind end, and so the way is opened for the introduction of all sorts of cosmological speculations to which our men of learning are only the more inclined that they generally come from Sanskrit to Pāḷi, or, what in substance amounts to the same thing, from the Upanishads to the Suttas.