The first meaning also is equally unsuitable. Thus for example
if we take the case of any origination, e.g. that of the visual percept,
we see that there cannot be any contact between visual
knowledge and physical sense, the eye, and so it would not be
intelligible that the former should depend upon the latter. If we
interpret the maxim of pratityasamutpada as this happening that
happens, that would not explain any specific origination. All
origination is false, for a thing can neither originate by itself nor
by others, nor by a co-operation of both nor without any reason.
For if a thing exists already it cannot originate again by itself.
To suppose that it is originated by others would also mean
that the origination was of a thing already existing. If again
without any further qualification it is said that depending on
one the other comes into being, then depending on anything any
other thing could come into being--from light we could have darkness!
Since a thing could not originate from itself or by others,
it could not also be originated by a combination of both of them
together. A thing also could not originate without any cause,
for then all things could come into being at all times. It is therefore
to be acknowledged that wherever the Buddha spoke of this
so-called dependent origination (_pratityasamutpada_) it was referred
to as illusory manifestations appearing to intellects and
senses stricken with ignorance. This dependent origination is
not thus a real law, but only an appearance due to ignorance
(_avidya_). The only thing which is not lost (_amo@sadharma_) is
nirva@na; but all other forms of knowledge and phenomena
(_sa@mskara_) are false and are lost with their appearances
(_sarvasa@mskaras'ca m@r@samo@sadharma@na@h_).

It is sometimes objected to this doctrine that if all appearances

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are false, then they do not exist at all. There are then no
good or bad works and no cycle of existence, and if such is the
case, then it may be argued that no philosophical discussion
should be attempted. But the reply to such an objection is that the
nihilistic doctrine is engaged in destroying the misplaced confidence
of the people that things are true. Those who are really
wise do not find anything either false or true, for to them clearly
they do not exist at all and they do not trouble themselves with
the question of their truth or falsehood. For him who knows thus
there are neither works nor cycles of birth