English
Sexual misconduct is virtue by way of restraint, is virtue by way of non-transgression. False speech is virtue by way of restraint, is virtue by way of non-transgression. Slanderous speech is virtue by way of restraint, is virtue by way of non-transgression. Harsh speech is virtue by way of restraint, is virtue by way of non-transgression. Frivolous talk is virtue by way of restraint, is virtue by way of non-transgression. Covetousness is virtue by way of restraint, is virtue by way of non-transgression. Ill-will is virtue by way of restraint, is virtue by way of non-transgression. Wrong view is virtue by way of restraint, is virtue by way of non-transgression. 41. By renunciation, sensual desire is virtue by way of restraint, is virtue by way of non-transgression. Sīla is by way of conduct. By non-ill-will, ill-will. Sīla is by way of restraint, Sīla is by way of non-transgression. By the perception of light, sloth and torpor. By way of non-distraction, restlessness. By the analysis of phenomena, doubt. By knowledge, ignorance. By joy, discontentment. By the first jhana, the hindrances. By the second jhana, initial and sustained thought. By the third jhana, rapture. By the fourth jhana, pleasure and pain. By the attainment of the dimension of infinite space, perception of form, perception of resistance, perception of diversity. By the attainment of the dimension of infinite consciousness, perception of the dimension of infinite space. By the attainment of the dimension of nothingness, perception of the dimension of infinite consciousness. By the attainment of the dimension of neither perception nor non-perception, perception of the dimension of nothingness. By the contemplation of impermanence, perception of permanence. By the contemplation of suffering, perception of pleasure. By the contemplation of non-self, perception of self. By the contemplation of disenchantment, delight. By the contemplation of dispassion, passion. By the contemplation of cessation, origination. By the contemplation of relinquishment, clinging. By the contemplation of destruction, perception of solidity. By the contemplation of dissolution, accumulation. By the contemplation of transformation, perception of permanence. By the contemplation of the signless, the sign. By the contemplation of the desireless, desire. By the contemplation of emptiness, adherence. By insight into phenomena with higher wisdom, adherence to grasping at essence. By knowledge and vision of things as they are, adherence to delusion. By the contemplation of danger, adherence to attachment. By the contemplation of reflection, non-reflection. By the contemplation of turning away, adherence to fetters. By the path of stream-entry, defilements seen as one. By the path of once-returning, gross defilements. By the path of non-returning, defilements accompanied by latent tendencies. By the path of arahantship, all defilements. Sīla is by way of restraint, Sīla is by way of non-transgression. The five precepts – the abandoning of killing is sīla, abstinence is sīla, intention is sīla, restraint is sīla, non-transgression is sīla. Such sīlas lead to non-regret for the mind, lead to joy, lead to rapture, lead to serene... They conduce to faith, they conduce to gladness, they conduce to practice, they conduce to development, they conduce to making much of, they conduce to adornment, they conduce to requisites, they conduce to retinue, they conduce to fulfillment, they conduce to utter disenchantment, dispassion, cessation, tranquility, direct knowledge, full enlightenment, Nibbāna. The purity of restraint of such virtues is higher virtue. The mind established in the purity of restraint does not go to distraction. The purity of non-distraction is higher mind. One rightly sees the purity of restraint, one rightly sees the purity of non-distraction. The purity of vision is higher wisdom. That which is the state of restraint there, this is the training in higher virtue. That which is the state of non-distraction there, this is the training in higher mind. That which is the state of vision there, this is the training in higher wisdom. These three trainings: reflecting, he trains, knowing, he trains, seeing, he trains, reviewing, he trains, resolving the mind, he trains, inclining with faith, he trains, exerting effort, he trains, establishing mindfulness, he trains, concentrating the mind, he trains, understanding with wisdom, he trains, directly knowing what is to be directly known, he trains, fully understanding what is to be fully understood, he trains, abandoning what is to be abandoned, he trains, realizing what is to be realized, he trains, developing what is to be developed, he trains. The five precepts – (They train by developing what is to be developed concerning) taking what is not given... sexual misconduct... false speech... divisive speech... harsh speech... idle chatter... covetousness... ill-will... wrong view. Developing what is to be developed, they train. By renunciation, of sensual desire, and so on, by non-ill-will, of ill-will, by the perception of light, of sloth and torpor, by non-distraction, of restlessness, by the analysis of phenomena, of doubt, by knowledge, of ignorance, by joy, of discontent. Developing what is to be developed, he trains. By the first jhana, of the hindrances, and so on, by the second jhana, of initial and sustained application. And so, with the third jhana, joy; with the fourth jhana, pleasure and pain; with the attainment of the base of infinite space, perception of form, perception of resistance, perception of diversity; with the attainment of the base of infinite consciousness, perception of the base of infinite space; with the attainment of the base of nothingness, perception of the base of infinite consciousness; with the attainment of the base of neither perception nor non-perception, perception of the base of nothingness; developing what should be developed, one trains. By contemplation of impermanence, perception of permanence; by contemplation of suffering, perception of pleasure; by contemplation of non-self, perception of self; by contemplation of disenchantment, delight; by contemplation of dispassion, passion; by contemplation of cessation, origination; by contemplation of relinquishment, grasping; by contemplation of destruction, perception of solidity; by contemplation of dissolution, accumulation; by contemplation of transformation, perception of permanence; by contemplation of signlessness, signs; by contemplation of desirelessness, desire; by contemplation of emptiness, clinging; by insight into phenomena with higher wisdom, clinging with lust; by knowledge and vision of things as they are, clinging with delusion; by contemplation of danger, clinging to attachment; by contemplation of reflection, non-reflection; by contemplation of turning away, clinging to fetters; developing what should be developed, one trains. By the path of stream-entry, the abandoning of defilements seen as one mass; by the path of once-returning, the abandoning of gross defilements; by the path of non-returning, the abandoning of defilements accompanied by underlying tendencies; by the path of arahantship, the abandoning of all defilements. Morality is abstinence, morality is intention, morality is restraint, morality is non-transgression. Such moralities lead to non-remorse of mind, they lead to joy, they lead to rapture, they lead to tranquility, they lead to happiness, they lead to cultivation, they lead to development, they lead to making much of, they lead to adornment, they lead to requisites, they lead to retinue, they lead to fulfillment, they lead to complete disenchantment, dispassion, cessation, tranquility, higher knowledge, full enlightenment. tend towards Nibbāna. 42. The purity of restraint of such virtues is higher virtue. The mind established in the purity of restraint goes to non-distraction; the purity of non-distraction is higher mind. One rightly sees the purity of restraint, one rightly sees the purity of non-distraction. The purity of seeing is higher wisdom. That which is the state of restraint there, this is the training in higher virtue. That which is the state of non-distraction there, this is the training in higher mind. That which is the state of seeing there, this is the training in higher wisdom. These three trainings, one trains by reflecting, one trains by knowing, one trains by seeing, one trains by reviewing, one trains by resolving the mind, one trains by being devoted with faith, one trains by exerting energy, one trains by establishing mindfulness, one trains by concentrating the mind, one trains by understanding with wisdom, one trains by directly knowing what is to be directly known, one trains by fully understanding what is to be fully understood, one trains by abandoning what is to be abandoned, one trains by realizing what is to be realized, one trains by developing what is to be developed. That, in the sense of knowing, is knowledge; in the sense of understanding, is wisdom. Therefore it is said: "Having heard, wisdom in restraint; knowledge in virtue." The second explanation of knowledge based on virtue. 3. Explanation of Knowledge Based on the Development of Concentration 43. How is wisdom in concentrating after restraining, knowledge based on the development of concentration? One concentration: one-pointedness of mind. Two concentrations: worldly concentration, supramundane concentration. Three concentrations: concentration with initial application and sustained application, concentration with only sustained application, concentration without initial application and sustained application. Four concentrations: concentration leading to decline, concentration leading to stability, concentration leading to distinction, concentration leading to penetration.