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english - Nyanamoli thera |
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Bhagavā hi katthaci padhānattā, katthaci pākaṭattā, katthaci asādhāraṇattā desanāvilāsassa ca veneyyānañca anurūpato ekameva hetuṃ vā phalaṃ vā dīpeti.
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107. For the Blessed One employs one representative cause and fruit when it is suitable for the sake of elegance in instruction and to suit the idiosyncrasies of those susceptible of being taught. And he does so in some instances because it is a basic factor, and in some instances because it is the most obvious, and in some instances because it is not common to all.
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"Phassapaccayā vedanā"ti hi padhānattā ekameva hetuphalamāha.
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In the passage “With contact as condition, feeling” (M I 261) he mentions a single cause and fruit because they are basic factors.
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Phasso hi vedanāya padhānahetu yathāphassaṃ vedanā vavatthānato.
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For contact is the basic cause of feeling since the kinds of feeling are defined according to the kinds of contact [as “eye-contact-born feeling” and so on],
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Vedanā ca phassassa padhānaphalaṃ yathāvedanaṃ phassavavatthānato.
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and feeling is contact’s basic fruit since contact is defined according to the kinds of feeling [that it produces].
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"Semhasamuṭṭhānā ābādhā"ti (a. ni. 10.60) pākaṭattā ekaṃ hetumāha.
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He mentions a single cause in the passage “Disease due to phlegm” (A V 110) because that is the most obvious.
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Pākaṭo hi ettha semho, na kammādayo.
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For here what is obvious is the phlegm, not the kamma, etc., [mentioned later in the same sutta].
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"Ye keci, bhikkhave, akusalā dhammā, sabbe te ayonisomanasikāramūlakā"ti asādhāraṇattā ekaṃ hetumāha.
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He mentions a single cause in the passage “Bhikkhus, any states whatever that are unprofitable are all rooted in unwise attention” (cf. S V 91) because it is not common to all.
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Asādhāraṇo hi ayonisomanasikāro akusalānaṃ, sādhāraṇāni vatthārammaṇādīnīti.
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For unwise attention to unprofitable things is not common to all [states] in the way that, say, physical basis and object are common to all.
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Tasmā ayamidha avijjā vijjamānesupi aññesu vatthārammaṇasahajātadhammādīsu saṅkhārakāraṇesu "assādānupassino taṇhā pavaḍḍhatī"ti (saṃ. ni. 2.52) ca "avijjāsamudayā āsavasamudayo"ti (ma. ni. 1.104) ca vacanato aññesampi taṇhādīnaṃ saṅkhārahetūnaṃ hetūti padhānattā, "avidvā, bhikkhave, avijjāgato puññābhisaṅkhārampi abhisaṅkharotī"ti pākaṭattā, asādhāraṇattā ca saṅkhārānaṃ hetubhāvena dīpitāti veditabbā.
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108. Consequently, although other causes of formations such as physical basis and object, conascent states, etc., are actually existent, still ignorance may be understood as the representative cause of formations [firstly] because it is the basic factor as the cause of other causes of formations such as craving, etc., as it is said: “Craving increases in one who dwells seeing enjoyment” (S II 84), and “With the arising of ignorance there is the arising of cankers” (M I 55); and again because it is the most obvious, “Not knowing, bhikkhus, in ignorance, he forms the formation of merit” (cf. S II 82); and lastly because it is not common to all.
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Eteneva ca ekekahetuphaladīpanaparihāravacanena sabbattha ekekahetuphaladīpane payojanaṃ veditabbanti.
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So the use of one representative cause and fruit should in each instance be understood according to this explanation of it. 18
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Comm. NT: 18.Parihāra-vacana—“explanation”: not in PED in this sense.
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