b. Absence of "desire-to-do" and "energy".
In the minds of these samanas and brahmins who confidently rely on the volitional
actions done by them in their past existences and hold the same view, who hold
that this pubbekata-hetu view only is the true view, and who hold that other views
are false and useless, there cannot arise "desire-to-do" and "energy" by which they
are able to differentiate between what should be done and what should be refrained
from, because they believe that all present actions are caused by their past
volitional actions and not by "desire-to-do" or "energy" exercised by people in the
present life.
In reality, only when people have good intention and right effort are they able to
perform what should be done and refrain from what should not be done, and not
otherwise. We have noticed such states of affairs in our daily lives. The view held
by those who reject all present causes, such as "desire-to-do" and "energy" and
believe only in the past volitional actions, should be taken as a wrong view.
This is another way of refutation. .
c. How virtuous practice can be impaired.
If desire-to-do and energy to perform, what should be done and to avoid what
should be refrained from do not arise in the minds of those people who hold the
pubbekata-hetu view, they being, unable to perceive what is good and what is evil,
remain without performing wholesome volitional actions which should be
performed, and on the other hand perform unwholesome volitional actions which
should be avoided. They having no mindfulness and self-restraint, their view
cannot be a righteous samana-vada. In the world there are such conventional terms
as "samana" (one endeavouring to extinguish the passions), "brahmana" (a person
leading a pure, stainless and ascetic life), "virtuous people" and "people", because
these are the people who perform what should be performed and avoid what should
be avoided. The conventional terms of "righteous person", "persons leading a pure
and stainless life" or a "sappairisa" (worthy man) cannot be applied to those who
hold this pubbekata-hetu view, because to them there is no difference between
what actions should be done and what should be refrained from, which courses of
action are usually practised by householders, samanas and wise people alike.
In reality, there are actions which should be refrained from. Some people do not
always perform wholesome volitional actions which should be done, and do those
evil actions which should be abstained from. Such people are called pakatimanussa
(worldlings). Some people, having mindfulness and self-restraint, perform
good actions and abstain from evil actions. They are called "samana", "brahmana",
or "sappurisa". If one differentiates between these classes of people--evil ones and
wise ones--he is said to maintain the right samana view or the right brahmana
view. As the pubbekata-hetu view disclaims all present causes such as
mindfulness, etc., and firmly believes in the volitional actions performed by beings
in their past existences, only their view should be regarded as a wrong view.
This is the third way of refutation.
from
The Manual of Right Views
