俱舍論頌疏論本 9.80

9.80

Explanation: These two lines correctly explain the intention of the sūtra. As for "Herein": it means in this sūtra. As for "it directly says that the cause produces and the effect is arisen": the meaning of this sūtra is that the causal factor among the links is called "dependent origination" (pratītyasamutpāda) because, having conditions, a cause can produce its effect; hence we know that the causal factor is called dependent origination. The fruition factor among the links is called "dependently arisen" (pratītyasamutpanna) because fruitions are all arisen from conditions; hence we know that the fruition factor is called dependently arisen. Due to this principle, both meanings are established in all these [links], for all the links have the nature of both cause and effect. Explanation: "All" refers to the twelve links of dependent origination. "Both meanings" refers to dependent origination and dependently arisen. Furthermore, the treatise states: "If so, the establishment [of both] should not simultaneously succeed." Explanation: This is an objection. Since the substance of cause and effect in each link is not different, how can one establish things that are dependent origination and things that are dependently arisen? Thus it says they should not simultaneously succeed. The treatise states: "Not so, because there is a distinction in what is viewed; that is, if one can view this as dependently arisen, one does not simultaneously view it and call it dependent origination, just like the designations of cause and effect, father and son, and so forth." Explanation: This answers the preceding objection. In terms of different perspectives, the two meanings are always distinct. For example, formations (saṃskāra) in relation to ignorance (avidyā) are always called dependently arisen and not dependent origination; yet formations in relation to consciousness (vijñāna) are always called dependent origination and not dependently arisen. Therefore, though the substance is one, the two meanings are accomplished. Just as in the world a son in relation to a father is always called son and not father, and a father in relation to a son is always called father and not son—though it is one [person], there can be two designations—how much more so may this be understood for dharmas.