In relation to the question I was posing about avijja and its cessation in the context of dependent origination, I came across the following from Nanavira Thera.http://nanavira.xtreemhost.com/index.ph ... &Itemid=62
23. Sankhārapaccayā viññānam, as we now see, can be taken to mean that any specific series of sankhāra-sankhatadhamma pairs (one or more) of which the first contains viññāna is dependent upon the very fact that there are sankhārā at all. Avijjāpaccayā sankhārā will then mean that the very fact that there are sankhārā at all is dependent upon avijjā; and with cessation of avijjā—avijjānirodhā—all sankhārā whatsoever will cease—sankhāranirodho. This is perhaps most simply stated in the lines from the Vinaya Mahāvagga:
Ye dhammā hetuppabhavā
Tesam hetum Tathāgato āha
Tesañ ca yo nirodho
Of things originating with conditions,
The Tathāgata has told the condition,
And what their cessation is.
The Great Recluse speaks thus.
Here, Ye dhammā hetuppabhavā are all things whatsoever that depend upon hetū ('conditions'—synonymous with paccayā). Since each of these things depends upon its respective hetu (as in any paticcasamuppāda formulation), it shares the same fate as its hetu—it is present when the hetu< is present, and absent when the hetu is absent. Thus the hetu of them taken as a whole (all things that are hetuppabhavā) is no different from the hetu of their individual hetū taken as a whole. When there are hetū at all there are hetuppabhavā dhammā, when there are no hetū there are no hetuppabhavā dhammā; and hetū, being nothing else than sankhārā, have avijjā as condition. Tesam hetum ('their condition'), therefore, is avijjā. To see the Dhamma is to see paticcasamuppāda (as noted in §7), and avijjā is therefore non-seeing of paticcasamuppāda. Avijjāpaccayā sankhārā will thus mean 'paticcasamuppāda depends upon non-seeing of paticcasamuppāda'. Conversely, seeing of paticcasamuppāda is cessation of avijjā, and when paticcasamuppāda is seen it loses its condition ('non-seeing of paticcasamuppāda') and ceases. And this is cessation of all hetuppabhavā dhammā. Thus tesam yo nirodho is cessation of avijjā.
Dhammas are dependent upon avijja.
"Having understood name-and-form, which is a product of prolificity,
And which is the root of all malady within and without,
He is released from bondage to the root of all maladies,
That Such-like-one is truly known as 'the one who has understood'." (Snp 3.6)
"Whether I were to preach in brief, Sāriputta, or whether I were to preach in detail, Sāriputta, or whether I were to preach both in brief or in detail, Sāriputta, rare are those who understand." (A I 333, Sāriputtasutta)