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| пали | Purimenāti paccayasāmaggiparidīpakena paṭiccapadena pavattidhammānaṃ paccayasāmaggiyaṃ āyattavuttittā sassatāhetuvisamahetuvasavattivādappabhedānaṃ sassatādīnaṃ abhāvo paridīpito hoti? |
| khantibalo | Первое: слово "обусловленное" указывает на сочетание условий, поскольку факторы в процессе появления существуют в зависимости от сочетания их условий. И это показывает, что они не вечные и т.п., тем самым отрицая различные учения о вечном, отсутствии причины, выдуманной причины и [персонифицированного] властителя. |
| Nyanamoli thera | The first: the word “dependent” (paṭicca) indicates the combination of the conditions, [522] since states in the process of occurring exist in dependence on the combining of their conditions; and it shows that they are not eternal, etc., thus denying the various doctrines of eternalism, no-cause, fictitious-cause, and power-wielder. 3 |
3. “The doctrine of eternalism is that beginning ‘The world and self are eternal’” (D I 14).
That of no-cause is that beginning, ‘There is no cause, there is no condition, for the defilement of beings’ (D I 53).
That of fictitious-cause holds that the world’s occurrence is due to Primordial Essence (prakriti), atoms (aṇu), time (kāla), and so on.
That of a power-wielder asserts the existence of an Overlord (issara), or of a World- soul (Purusa), or of Pajāpati (the Lord of the Race).
Also the doctrines of Nature (sabhāva, Skr. svabhāva = individual essence), Fate (niyati), and Chance (yadicchā), should be regarded as included here under the doctrine of no-cause.
Some, however, say that the doctrine of fictitious-cause is that beginning with ‘The eye is the cause of the eye,’
and that the doctrine of the power-wielder is that beginning, ‘Things occur owing to their own individual essence’ (see Ch. XVI, n. 23)”