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| пали | 581.Yā panāyaṃ bhagavatā paṭiccasamuppādaṃ desentena "avijjāpaccayā saṅkhārā"tiādinā nayena nikkhittā tanti, tassā atthasaṃvaṇṇanaṃ karontena vibhajjavādimaṇḍalaṃ otaritvā ācariye anabbhācikkhantena sakasamayaṃ avokkamantena parasamayaṃ anāyūhantena suttaṃ appaṭibāhantena vinayaṃ anulomentena mahāpadese olokentena dhammaṃ dīpentena atthaṃ saṅgāhentena tamevatthaṃ punarāvattetvā aparehipi pariyāyantarehi niddisantena ca yasmā atthasaṃvaṇṇanā kātabbā hoti, pakatiyāpi ca dukkarāva paṭiccasamuppādassa atthasaṃvaṇṇanā. |
| Nyanamoli thera | 25.Now, in teaching this dependent origination the Blessed One has set forth the text in the way beginning, “With ignorance as condition there are formations” (S II 20). Its meaning should be commented on by one who keeps within the circle of the Vibhajjavādins,5 who does not misrepresent the teachers, who does not advertise his own standpoint, who does not quarrel with the standpoint of others, who does not distort suttas, who is in agreement with the Vinaya, who looks to the principal authorities (mahāpadesa—D II 123ff.), who illustrates the law (dhamma), who takes up the meaning (attha), repeatedly reverting to that same meaning, describing it in various different ways. 6 And it is inherently difficult to comment on the dependent origination, |
6. “The ‘law’ (dhamma) is the text of the dependent origination.The last-mentioned quotation “Without cessation, without arising” (anuppādaṃ anirodhaṃ), seems almost certainly to refer to a well-known stanza in Nāgārjuna’s Mūlamādhyamika Kārikā: anirodhaṃ anutpādaṃ anucchedaṃ aśāśvataṃ anekārthaṃ anānārthaṃ anāgamaṃ anirgamaṃ yaḥ pratītyasamutpādaṃ prapañcopaśamaṃ śivaṃ deśayāmāsa saṃbuddhastaṃ vande vadatāṃ varaṃ
The “meaning” (attha) is the meaning of that.
Or they are the cause, and the fruit of the cause here, is what is meant.
Or “law” (dhamma) is regularity (dhammatā).
Now some, misinterpreting the meaning of the sutta passage, ‘Whether Perfect Ones arise or do not arise, there yet remains that element …’ (S II 25), wrongly describe the regularity of the dependent origination as a ‘permanent dependent origination,’ instead of which it should be described as having the individual essence of a cause (kāraṇa), defined according to its own fruit, in the way stated.
And some misinterpret the meaning of the dependent origination thus, ‘Without cessation, without arising’ (anuppādaṃ anirodhaṃ) instead of taking the unequivocal meaning in the way stated”