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english - Nyanamoli thera |
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So sāliādīnaṃ sālibījādīni viya, maṇipabhādīnaṃ viya ca maṇivaṇṇādayo kusalādīnaṃ kusalādibhāvasādhakoti ācariyānaṃ adhippāyo.
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69. The intention of [some] teachers is that it establishes the profitable, etc., state in what is profitable, etc., as paddy seeds, etc., do for paddy, etc., and as the colour of gems, etc., do for the lustre of gems, and so on.10
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Comm. NT: 10.
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Evaṃ sante pana taṃsamuṭṭhānarūpesu hetupaccayatā na sampajjati.
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But if that is so, then [it follows that] the state of root-cause condition does not apply to the kinds of materiality originated by it, for it does not establish any profitableness, etc., in them.
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Na hi so tesaṃ kusalādibhāvaṃ sādheti, na ca paccayo na hoti.
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Nevertheless, it is a condition for them,
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Vuttañhetaṃ "hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo"ti (paṭṭhā. 1.1.1).
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for this is said: “Root-causes are a condition, as root-cause condition, for the states associated with a root-cause and for the kinds of materiality originated thereby” (Paṭṭh I 1).
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Ahetukacittānañca vinā etena abyākatabhāvo siddho, sahetukānampi ca yonisomanasikārādipaṭibaddho kusalādibhāvo, na sampayuttahetupaṭibaddho.
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Again, the indeterminateness of root-causeless consciousness is established without it. And the profitableness, etc., of those with root-cause is bound up with wise attention, etc., not with the associated root-causes.
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Yadi ca sampayuttahetūsu sabhāvatova kusalādibhāvo siyā, sampayuttesu hetupaṭibaddho alobho kusalo vā siyā abyākato vā.
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And if the profitableness, etc., resided in the associated root-causes as an individual essence, then either the non-greed bound up with the root-cause in the associated states would be only profitable or it would be only indeterminate;
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Yasmā pana ubhayathāpi hoti, tasmā yathā sampayuttesu, evaṃ hetūsupi kusalāditā pariyesitabbā.
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but since it can be both, profitableness, etc., in the root-causes must still be sought for, just as in the associated states [such as wise attention, and so on].
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