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Hanzze wrote:That's for the share, I guess it is importand to understand when we think on the so beloved sentence of Buddhagosa to do not loose the way:
"Mere suffering exists, no sufferer is found;
The deeds are, but no doer of the deeds is there;
Nibbāna is, but not the man that enters it;
The path is, but no traveler on it is seen."
d. The possibility of becoming the holder of the view that all things are uncaused or
If this pubbekata-hetu-ditthi-vada (view of the inefficacy of action) be scrutinized
or thoroughly analysed by the intelligence of wise people, it will be found that,
according to this view, in all fields of actions there is nothing worthy for people to
do but for them to follow the line of least resistance. How? It is in the following
manner: those who hold this view reject all actions that should be done in the
present life and also do not put forth the energy to be exercised by the virtuous.
They also reject the functioning of energy and wisdom.
They maintain that the benefits relating to the present life and those relating to the
next existence as declared by the wise are false. In the minds of those who hold
this wrong view, there cannot arise the mental factors of desire-to-do and energy to
perform all wholesome actions that should be performed by the virtuous. Thus this
view becomes akiriya-ditthi (the wrong view of the uncausedness of existence).
Those who hold this pubbekata-hetu view are, therefore, good for nothing, and
resemble a heap of refuse, or a piece of wood. For the reasons mentioned above,
the Supreme Buddha was able to refute this wrong view.
more to be found in Sammaditthi Dipani, The Manual of Right Views
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