English
Because this conditionality, depending on each other, produces phenomena equally and together; Therefore, it has been spoken thus here by the sage. For those conditions indicated by the head of ignorance and so on, which produce formations and so on, are not able to produce them without depending on each other, when there is a lack of each other. Therefore, because this conditionality produces phenomena depending on each other, equally and together, not in single parts, nor in a prior-posterior sequence, it has been spoken thus here by the sage, skilled in terms according to meaning, meaning it has been spoken as dependent origination. 580. And by speaking thus, By the former, the non-existence of eternalism and so on, and by the latter term; The refutation of annihilationism and so on, the principle is revealed by both. By the former term, which reveals the aggregate of conditions, because the phenomena of existence are dependent on the aggregate of conditions, the non-existence of eternalism and so on, such as the various doctrines of eternalism, causelessness, and uneven causality, is revealed. For what is the aggregate of conditions for eternal things, or for things existing without cause and so on? And by the latter term, the phenomena By the word "origination," which reveals the arising, the arising of phenomena from the aggregate of conditions, the view of annihilation, the view of non-action, which seeks cutting off, is refuted. Thus, the refutation of annihilation and so on is revealed. For, when phenomena arise again and again due to previous conditions, how can there be annihilation, or the view of non-action? By "both," that is, by the entire statement of dependent origination, without interrupting the continuity of those aggregates of conditions, due to the arising of those phenomena, the middle path is revealed. The rejection of the views "he who acts is he who experiences," and "another acts, another experiences," non-adherence to regional dialects, and not overrunning conventional usage— this principle is revealed. This much is the meaning of the mere statement "dependent origination." 581. Now, the teaching laid down by the Blessed One when expounding dependent origination, in the manner of "with ignorance as condition, volitional formations," its meaning must be elucidated. And this elucidation must be done by entering the circle of the analytical school, without blaming the teachers, without deviating from one's own tradition, without distorting other traditions, without rejecting the Sutta, in conformity with the Vinaya, by considering the Great Standards, by illuminating the Dhamma, by gathering the meaning, and by repeating that very meaning and explaining it again through other alternative ways. And naturally, the elucidation of the meaning of dependent origination is indeed difficult. As the ancients said: "Truth, being, rebirth, and the mode of conditions; These four things are hard to see, and very hard to teach." Therefore, having considered that the elucidation of the meaning of dependent origination is not easy for those who have not attained scriptural and experiential knowledge, I, wishing to explain today the mode of conditions, find no firm ground, as if plunged into the ocean. But this Dispensation is adorned with various ways of teaching. And the path of the former teachers flows on unbroken. Therefore, relying on both of these, I shall begin the elucidation of its meaning. Listen attentively. This was said by former teachers – Whoever, making me his aim, would listen, Would gain distinction in sequence; Having gained distinction in sequence, Would go to not seeing the king of death. 582. Thus, in "Ignorance conditions volitional formations," and so on, right from the beginning, From the difference in teachings, the meaning, From the sameness of characteristics, And from the arrangement of the factors, The determination should be understood. There, "from the difference in teachings" means that the teaching of dependent origination is fourfold, like the taking of a creeper by four men who gather creepers for the Blessed One, starting from the beginning or from the middle up to the end, and likewise from the end or from the middle up to the beginning. Just as among the four men who gather creepers, one first sees the root of the creeper; he cuts it at the root, pulls out the whole thing, takes it, and brings it to work. In the same way, the Blessed One teaches dependent origination from the beginning up to the end, saying: "Thus, monks, with ignorance as condition, volitional formations... and so on... with birth as condition, old age and death." But just as among those men, one first sees the middle of the creeper; he cuts it in the middle, pulls out only the upper part, takes it, and brings it to work. In the same way, the Blessed One teaches from the middle up to the end, saying: "For him, delight arises when he delights in that feeling, welcomes it, and clings to it. The delight in feelings is clinging. With clinging as condition, becoming; with becoming as condition, birth." And just as among those men, one first sees the top of the creeper; he takes it at the top, and following the top, takes the whole thing down to the root and brings it to work. In the same way, the Blessed One (teaches from the end up to the beginning, saying): "'With birth as condition, old age and death' – this was indeed said. 'Is it, monks, with birth as condition that there is old age and death, or not? How does it seem to you in this matter?' 'With birth as condition, venerable sir, there is old age and death. This is how it seems to us in this matter: with birth as condition, old age and death.' 'Becoming conditioned by birth… …conditioned by ignorance are formations. Thus, it has been said: ‘Are formations conditioned by ignorance, monks, or not? How does it seem to you in this regard?’ Starting from the end, up to the very beginning, he teaches dependent origination. Just as among those men, one first sees the middle of the creeper, he cuts it in the middle, and descending downwards, takes it from the root, and brings it to use in his work. So too, the Blessed One, ‘These four nutriments, monks, what are they conditioned by, what is their origin, what is their source, what is their cause? These four nutriments are conditioned by craving, originate from craving, have craving as their source, are caused by craving. What is craving conditioned by? …feeling… …contact… …six sense bases… …name-and-form… …consciousness… What are formations conditioned by? …formations are conditioned by ignorance… …caused by ignorance.’ Starting from the middle, up to the very beginning, he teaches. 583. Why does he teach in this way? Because dependent origination is excellent in all respects, and because he himself has attained skill in teaching. Dependent origination is indeed excellent in all respects; from every angle, it leads to the penetration of truth. And the Blessed One has attained skill in teaching, through the four kinds of intrepidity and the attainment of the fourfold profound nature. Being skilled in teaching, he teaches the Dhamma in various ways. In particular, his direct teaching, starting from the beginning, should be understood as occurring for the purpose of showing the arising from their respective causes, and for showing the sequence of origination, when he observes beings confused about the division of the causes of arising. The reverse teaching, starting from the end, is for the purpose of showing the causes of that suffering of old age and death, and so forth, which he himself has realized, in accordance with the penetration of the preceding part, when he observes the world that has fallen into distress, in the manner of: ‘Alas, this world has fallen into distress, it is born, it ages, it dies, it passes away, it reappears.’ That which proceeds from the middle up to the beginning, is the nutriment. According to the establishment of the sequence of causes and effects, having carried it back to past time, and again, starting from that past time, for showing the sequence of cause and effect. But that which proceeds from the middle up to the end, that is in the present time, starting from the arising of causes for future time, for showing the future time. Among these, that which is for those to be trained, bewildered by the causes of existence, for showing the arising with their respective causes, and for showing the sequence of origination, the direct exposition spoken from the beginning, that is to be understood as laid down here. 584. Why is ignorance spoken of first here? Is ignorance, like the primordial matter of the naturalists, also an uncaused root cause of the world? No, it is not uncaused. For it is said: "From the arising of the influxes, there is the arising of ignorance" (M.N. 1.103), thus the cause of ignorance is stated. But there is a way in which it could be a root cause. What is that? Its position as the head of the discourse on the cycle of existence. For the Blessed One, when speaking of the cycle of existence, speaks, making two things its head, or ignorance. As it is said: "Monks, the prior end of ignorance is not discerned, thinking: 'Before this, ignorance was not, then afterwards it came to be.' " "Thus it is said, monks, yet it is discerned that ignorance has a specific condition." (A.N. 10.61) Or craving for existence. As it is said: "Monks, the prior end of craving for existence is not discerned, thinking: 'Before this, craving for existence was not, then afterwards it came to be.' " "Thus it is said, monks, yet it is discerned that craving for existence has a specific condition." (A.N. 10.62) 585. But why does the Blessed One, when speaking of the cycle of existence, speak, making these two things its head? Because they are the special causes of kamma leading to good and bad destinations. For ignorance is the special cause