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hetu {en}


Pāḷi; √ hetu
gender:
type:
alt. sp.:
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skr.:
khmer: hetu
thai: hetu
sinhal.: hetu
burm.: hetu
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hetu.jpg

[dic] hetu

hetu: Description welcome. Info can be removed after imput.

ATI Glossary

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Buddhist Dictionary

by late Ven. Nyanalokita Thera:

hetu: 'cause', condition, reason; (Abhidhamma) root-condition. In Sutta usage it is almost synonymous with paccaya, 'condition', and often occurs together with it 'What is the cause, what is the condition', ko hetu ko paccayo (Uparipaṇṇāsa-aṭṭhakathā).

In Abhidhamma, it denotes the wholesome and unwholesome roots (see mūla). In that sense, as 'root-condition' (hetu-paccaya; see paccaya), it is the first of the 24 conditions given in the introduction to the Paṭṭhāna (see F. Guide, p. 117). The Dhs (1052-1082) and Paṭṭhāna (Duka-paṭṭhāna; F. Guide, p. 144) have sections on roots (hetu).

- The term is also used (a) for the classification of consciousness, as sa-hetuka and a-hetuka, with and without concomitant root-conditions; (b) for a division of rebirth consciousness into ahetuka, dvihetuka and tihetuka, without, with 2, or with 3 root-conditions (see paṭisandhi).

Ahetuka-diṭṭhi, the false view of the uncausedness of existence; see diṭṭhi.

 

PTS Dictionary

by the Pali Text Society:

 

Glossary Thanissaro

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Illustrated Glossary of Pāli Terms

by Ven. Varado Maha Thera:

Renderings
Introduction

Conditionality not causality

The Buddha’s teachings primarily concern conditionality not causality. Hence we render hetu as ‘cause’ only when it means ‘reason,’ where it is often linked to paccayo:

• Eight causes and reasons for the ruination of families:

Aṭṭha kho gāmaṇī hetu aṭṭha paccayā kulānaṁ upaghātāya. (SN iv 324)

• This is the cause and reason for some beings here not realising the Untroubled in this lifetime.

Ayaṁ kho āvuso ānanda hetu ayaṁ paccayo yena midhekacce sattā diṭṭheva dhamme na parinibbāyantī ti. (AN ii 167)

• Bhante, what is the cause and reason for the Perfect One being sometimes disposed to explain the teaching, and sometimes not?

Ko nu kho bhante hetu ko paccayo yena appekadā tathāgataṁ dhammadesanā paṭibhāti appekadā nappaṭibhātīti. (AN iv 337)

Conditionality

The Buddha’s teachings primarily concern conditionality not causality. Saying that ‘Dependent on birth, there arises old-age-and-death (SN ii 1) does not mean that birth causes old-age-and-death, but that birth is old-age-and-death’s indispensible condition.

The abstract formula of dependent origination

Conditionality is summarised in the abstract formula of dependent origination:

• When there is this, that comes to be. With the arising of this, that arises. Without this, that does not come to be. With the ending of this, that ceases.

iti imasmiṁ sati idaṁ hoti imassuppādā idaṁ uppajjati imasmiṁ asati idaṁ na hoti imassa nirodhā idaṁ nirujjhati. (SN ii 70)

Illustrations

Illustration: hetu, conditionality; conditionally

Conditionality will be clearly seen by me, as well as conditionally arisen phenomena

Hetuca me sudiṭṭho bhavissati hetusamuppannā ca dhammā. (AN iii 444)

Illustration: hetu, conditionality

Since there is indeed conditionality, one who has the dogmatic view ‘There is no conditionality’ has a wrong view [of reality].

Santaṁyeva kho pana hetu natthi hetū'tissa diṭṭhi hoti. Sāssa hoti micchādiṭṭhi. (MN i 408)

Comment:

The previous passage says:

• There is an indispensible and necessary condition for the spiritual defilement of beings; beings are spiritually defiled due to an indispensible or necessary condition

atthi hetu atthi paccayo sattānaṁ saṅkilesāya sahetu sappaccayā sattā saṅkilissanti. (MN i 407)

hetuṁ

hetuṁ: (main article see: hetu)

Illustration: hetuṁ, indispensible condition

Of those phenomena arisen from an indispensible condition, the Perfect One speaks of their indispensible condition and of their ending. Such is the doctrine of the Great Ascetic.

Ye dhammā hetuppabhavā tesaṁ hetuṁ tathāgato āha
Tesañca yo nirodho evaṁvādi mahāsamaṇo ti. (Vin.1.40)

hetuso

hetuso: (main article see: hetu)

Illustration: hetuso, indispensible condition

The Perfect One discerns according to reality the karmic consequence of deeds undertaken in the past, future, or present, with the causal basis and indispensible condition.

atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti. (MN i 70)

Comment:

‘Causal basis’ means the ‘reason’ for karmic consequences.

Illustration: hetu, indispensible conditions

Unvirtuous, spiritually unwholesome factors arise with indispensible conditions, not without indispensible conditions.

Sahetukā bhikkhave uppajjanti pāpakā akusalā dhammā no ahetukā. Tasseva hetussa pahānā evaṁ te pāpakā akusalā dhammā na honti. (AN i 82)

Also:

… with grounds

sanimittā bhikkhave uppajjanti pāpakā akusalā dhammā no animittā

… with a source

sanidānā bhikkhave uppajjanti pāpakā akusalā dhammā no anidānā

… with necessary conditions

sappaccayā bhikkhave uppajjanti pāpakā akusalā dhammā no appaccayā. (AN i 82)

Illustration: hetu, indispensible condition

Therefore, this is the indispensible condition, the source, the origin, the necessary condition of grasping, namely craving.

Tasmātihānanda eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo upādānassa yadidaṁ taṇhā. (DN ii 58)

Illustration: hetu, indispensible condition

Which two things are hard to fathom?

Katame dve dhammā duppaṭivijjhā?

The indispensible and necessary conditions for the spiritual defilement and purification of beings.

Yo ca hetu yo ca paccayo sattānaṁ saṅkilesāya yo ca hetu yo ca paccayo sattānaṁ visuddhiyā. (DN iii 273-4)

Illustration: hetu, indispensible condition

The four great material phenomena are the indispensible and necessary conditions by which the aggregate of bodily form is to be discerned.

Cattāro kho bhikkhu mahābhūtā hetu cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. (MN iii 17)

Illustration: hetu, cause

Eight causes and reasons for the ruination of families:

Aṭṭha kho gāmaṇī hetu aṭṭha paccayā kulānaṁ upaghātāya

Families are ruined due to the king, thieves, fire, flooding, things getting lost, mismanagement, a squanderer in the family, unlastingness.

rājato… corato… aggito… udakato vā kulāni upaghātaṁ gacchanti… nihitaṁ vā nādhigacchanti… duppayuttā vā kammantaṁ jahanti… kulānaṁ vā kulaṅgāro uppajjati yo te bhoge vikirati vidhamati viddhaṁseti aniccatāyeva aṭṭhamī ti. (SN iv 324)

Illustration: hetu, cause

Beings do not know according to reality that:

1) This perception/ mental image leads to worsening.

imā hānabhāgiyā saññā ti yathābhūtaṁ nappajānanti

2) This perception/ mental image leads to stasis.

Imā ṭhitibhāgiyā saññā ti yathābhūtaṁ nappajānanti.

3) This perception/ mental image leads to distinction.

Imā visesabhāgiyā saññā ti yathābhūtaṁ nappajānanti

4) This perception/ mental image leads to the profound understanding [and destruction of the great masses of greed, hatred, and undiscernment of reality].

Imā nibbedhabhāgiyā saññā ti yathābhūtaṁ nappajānanti

This is the cause and reason for some beings here not realising the Untroubled in this lifetime.

Ayaṁ kho āvuso ānanda hetu ayaṁ paccayo yena midhekacce sattā diṭṭheva dhamme na parinibbāyantī ti. (AN ii 167)

Comment:

‘The profound understanding [and destruction of the great masses of greed, hatred, and undiscernment of reality]’: Nibbijjhati means ‘to pierce,’ which we call ‘to profoundly understand.’ At SN v 88 nibbijjhati is linked to padāleti (to destroy), and to lobhakkhandhaṁ dosakkhandhaṁ mohakkhandhaṁ.

Illustration: hetu, cause

Bhante, what is the cause and reason for the Perfect One being sometimes disposed to explain the teaching, and sometimes not?”

Ko nu kho bhante hetu ko paccayo yena appekadā tathāgataṁ dhammadesanā paṭibhāti appekadā nappaṭibhātīti

(1) “When, Puṇṇiya, a bhikkhu is endowed with faith but does not approach him, the Perfect One is not disposed to explain the teaching.

Saddho ca puṇṇiya bhikkhu hoti no ca upasaṅkamitā. Neva tāva tathāgataṁ dhammadesanā paṭibhāti.

(2) But when a bhikkhu is endowed with faith and approaches him, the Perfect One is disposed to explain the teaching.

Yato ca kho puṇṇiya bhikkhu saddho ca hoti upasaṅkamitā ca. Evaṁ tathāgataṁ dhammadesanā paṭibhāti. (AN iv 337)

Illustration: hetu, on account of

Venerable Sāriputta said that where there is the acquiring of a [particular] state of individuality in which one’s own intentional effort has effect, not another person’s, there is a passing away of beings from that group on account of their own intentional effort

attasañcetanāhetu tesaṁ sattānaṁ tamhā kāyā cuti hoti. (AN ii 159)

Illustration: hetu, on account of

Ānanda, when there is the body, then on account of bodily intentional effort, pleasure and pain arise for oneself;

Kāye vā hānanda sati kāyasañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ

Illustration: hetu, on account of

On account of sensuous pleasures, due to sensuous pleasures, as a consequence of sensuous pleasures, simply on account of sensuous pleasures they misconduct themselves by way of body, speech, and mind.

kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu kāyena duccaritaṁ caranti vācāya duccaritaṁ caranti manasā duccaritaṁ caranti. (MN i 87)

Illustration: hetu, due to

Householders, it is due to unrighteous conduct, due to unvirtuous conduct that some beings here, with the demise of the body at death, are reborn in the plane of sub-human existence, in the plane of misery, in the plane of damnation, or in hell.

Adhammacariyā visamacariyā hetu kho gahapatayo evamidhekacce sattā kāyassa bhedā parammaraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. (MN i 285)

Illustration: hetu, for the sake of

It was not for the sake of robe material that I went forth from the household life into the ascetic life, nor almsfood, nor abodes, nor honour and renown.

na kho panā'haṁ cīvarahetu… piṇḍapātahetu… senāsanahetu… itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. (AN i 147)

taṁ kissa hetu

taṁ kissa hetu: (main article see: hetu)

Illustration: taṁ kissa hetu, for what reason?

The small beings in the ocean that could not easily be impaled on stakes would be even more numerous than this. For what reason? Because of the minuteness of their bodily forms.

Ato bahutarā kho bhikkhave mahāsamudde sukhumakā pāṇā ye na sukarā sūlesu āvuṇituṁ. Taṁ kissa hetu: sukhumattā bhikkhave attabhāvassa. (SN v 442)

sahetudhammaṁ

sahetudhammaṁ: (main article see: hetu)

Illustration: sahetudhammaṁ, the conditioned nature of reality

When profound truths become manifest to the vigorous, meditative Brahman,

Yadā have pātubhavanti dhammā ātāpino jhāyato brāhmaṇassa

… then all his unsureness [about the excellence of the teaching] disappears, for he discerns the conditioned nature of reality.

Athassa kaṅkhā vapayanti sabbā yato pajānāti sahetudhamman ti. (Uda 1)

 

Glossary various Teacher

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See also

Suttas and Dhammadesanā

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en/dictionary/hetu.txt · Last modified: 2019/09/25 05:31 by 127.0.0.1