From ignorance comes _Sangkara_, that is to say, conception or imagination, which mistakes for reality what is unreal, which looks on this world as something substantial, whilst it is, indeed, nothing but shadow and emptiness, assuming forms which pass away as quick as the representations of theatrical exhibitions. Sangkara, in its turn, begets _Wignian_, or knowledge, attended with a notion of sentiment, implying that of soul and life, in an abstract sense. From Wignian proceeds _Namrup_, the name and form, because knowledge can have for its object but name and form, &c., or, to speak in the language of Buddhists, things that are external and internal. But let it be borne in mind that what is herein meant is but the individuality of an ideal being. The name and form give birth to the _Chayatana_, six senses, or seats of the sensible qualities. To our division of the five ordinary senses Buddhists add the sixth sense of Mano, or the heart, the internal sense. Through the senses we are put in communication or contact with all objects; hence the six senses give rise to the sixth cause _Pasa_, which means, properly speaking, contact. From this cause flows the seventh one, called _Wedana_, or sensation, or, more generally still, sensibility. In fact, there can be no contact from which there will not result some sensation, either pleasant or unpleasant, _Wedana_ gives infallibly rise to _Tahna_, or passion, or desire, or inclination. From this point the series of causes and effects is comparatively easy, because it presents conditions essentially connected with a material object. By Tahna we ought not to understand only the mere inclination that the sexes have one for the other, but the general propensity created in a being by any contact whatever, or perhaps, as usual with Buddhists, the desire taken in an abstract sense. The immediate result from Tahna is _Upadan_, the attachment, or the conception. It is that state in which the desire adheres to something, assumes a shape. It is, in fact, the being conceived. From the state of conception the being passes into that of _Bawa_, or existence, or that condition which is created and made by the influence of former good or bad deeds preceding birth, which is but the apparition of the being into this world. _Dzati_, or birth, is the eleventh cause. It is the ushering of a being into the world. There are six ways by which a being comes into this world, viz., those of Nat, Man, Assura, Preitta, animal, and the inhabitant of hell. Birth is accomplished in four different manners, by humidity, an egg, a matrice, and metamorphosis. The twelfth and last step in the ladder of the causes and effects is decrepitude and death. In fact, every being that is born must grow old, decay, and finally die.