[315] On that occasion, with ignorance (avijjā) as condition (paccaya) there is a volitional formation (saṅkhāra) having ignorance as its cause (hetu); with the volitional formation as condition there is consciousness (viññāṇa) having the volitional formation as its cause; with consciousness as condition there is name-and-form (nāmarūpa) having consciousness as its cause; with name-and-form as condition there is the sixth sense base (chaṭṭhāyatana) having name-and-form as its cause; with the sixth sense base as condition there is contact (phassa) having the sixth sense base as its cause; with contact as condition there is feeling (vedanā) having contact as its cause; with feeling as condition there is craving (taṇhā) having feeling as its cause; with craving as condition there is clinging (upādāna) having craving as its cause; with clinging as condition there is existence (bhava); with existence as condition there is birth (jāti); with birth as condition there is aging-and-death (jarāmaraṇa). Thus there is the origin (samudaya) of this whole mass of suffering (dukkhakkhandha).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.