Tathā kaccānasuttavirodho.
同时亦与《迦旃延经》相违。
Ñ(XVII,10): There is likewise contradiction of the Kaccāna Sutta.
Kaccānasuttepi hi ‘‘lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā, sā na hotī’’ti (saṃ. ni. 2.15) anulomapaṭiccasamuppādo lokapaccayato ‘‘lokasamudayo’’ti ucchedadiṭṭhisamugghātatthaṃ pakāsito, na uppādamattaṃ.
即如迦旃延经中说：「迦旃延，世间的集（因），以正慧如实而见者，对于他是不会以为世间是非有性的」。因为顺的缘起是世间的生起之缘故为世间的集（因），是为断除断见而说的；但说只是生起则不然，
Ñ: For in the Kaccāna Sutta it is said, 'When a man sees correctly with right understanding the origination of the world, Kaccāna, he does not say of the world that it is not' (S.ii,17). And there it is the dependent origination in forward order, not simple arising, that, as the origination of the world from its conditions, is set forth in order to eliminate the annihilation view.
Na hi uppādamattadassanena ucchedadiṭṭhiyā samugghāto hoti.
因为只见生起是不会断除断见的；
Ñ: For the annihilation view is not eliminated by seeing simple arising;
Paccayānuparamadassanena pana hoti. Paccayānuparame phalānuparamatoti.
只有由于见缘的相续才能断它，因为有缘相续之时而果亦不断之故。
Ñ: but it is eliminated by seeing the chain of conditions as a chain of fruits following on a chain of conditions.
Evaṃ uppādamattaṃ ‘‘paṭiccasamuppādo’’ti vadantassa kaccānasuttavirodhopi āpajjati.
如是那主张只以生起为缘起的人是与迦旃延经相违的。
Ñ: So anyone who asserts that the dependent origination is simple arising involves himself in contradiction of the Kaccāna Sutta.
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