English
For a stream-enterer is called "one who fulfills the virtues" (A.N. 3.87), and likewise a once-returner. But a non-returner is called "one who fulfills concentration" (A.N. 3.87). And an arahant is called "one who fulfills wisdom" (A.N. 3.87). Thus, by this much, the three trainings, the teaching with three kinds of excellence, the foundation for the three knowledges and so on, the avoidance of the two extremes and the practice of the middle path, the means of overcoming the lower realms and so on, the abandonment of defilements in three ways, the antidote to transgression and so on, the purification from the three defilements, and the cause of stream-entry and so on— these nine, and other such groups of three qualities, are declared. 1. Description of Virtue Discourse on the Nature of Virtue and so on 6. Thus, even though this Path of Purification has been taught through the gateway of virtue, concentration, and wisdom, which encompasses many qualities, it is still taught too concisely. Therefore, it is not sufficient for the benefit of all. To show its elaboration, starting with virtue, this question arises: It is kamma. What is sīla? In what sense is it sīla? What are its characteristics, functions, manifestations, and proximate causes? What is the benefit of sīla? How many kinds of sīla are there? What is its defilement? What is its purification? Here is the explanation. What is sīla? It is the mental volition and other states of one abstaining from killing and so on, or of one fulfilling vows and practices. And it is said in the Paṭisambhidā: "What is sīla? Volition is sīla, mental factors are sīla, restraint is sīla, non-transgression is sīla." Here, volition as sīla means the volition of one abstaining from killing and so on, or of one fulfilling vows and practices. Mental factors as sīla means the abstention of one abstaining from killing and so on. Furthermore, volition as sīla means the seven volitions of the paths of action of one abandoning killing and so on. Mental factors as sīla means the states of non-covetousness, non-ill-will, and right view as stated in the manner beginning with: "Having abandoned covetousness, one dwells with a mind free from covetousness." Here, restraint as sīla should be understood as fivefold restraint: Pātimokkha restraint, mindfulness restraint, knowledge restraint, patience restraint, and energy restraint. Here, "one is endowed with, fully endowed with, this Pātimokkha restraint" this is Pātimokkha restraint. "One guards the eye faculty, one undertakes restraint in the eye faculty" this is mindfulness restraint. "Whatever streams there are in the world, (Ajita, said the Blessed One;) Mindfulness is their prevention. I declare the restraint of streams; By wisdom are they closed." This is knowledge restraint. The use of requisites also falls under this. And that which comes in the manner beginning with: "He is patient with cold, with heat," this is called patience restraint. And that which comes in the manner beginning with: "He does not tolerate an arisen thought of sensual desire," this is called energy restraint. Purity of livelihood also falls under this. Thus, this fivefold restraint... And the abstention of noble sons who fear evil from things that have come to hand, all this is to be known as restraint-virtue. Non-transgression is virtue, the bodily and verbal non-transgression of one who has undertaken virtue. This, then, is the answer to the question, "What is virtue?" 7. Among the remaining, in what sense is it virtue? It is virtue in the sense of 'sīlana' (composing/establishing). What is this 'sīlana'? It is composing, meaning the non-scatteredness of bodily actions etc., by way of good conduct. Or it is upholding, meaning the state of being a foundation for wholesome states by way of their establishment. These two meanings here are approved by those skilled in word-characteristics. Others, however, explain the meaning here in ways such as: 'sīla' means 'head' or 'sīla' means 'cool'. 8. Now, what are its characteristics, functions, manifestations, and proximate causes? Here – Composing is its characteristic, even though it is varied in many ways; Just as visibility is the characteristic of form, even though it is varied in many ways. Just as visibility is the characteristic of the form-sphere, even though it is varied in many ways by distinctions of blue, yellow, etc., because even when varied by distinctions of blue, etc., it does not transgress the state of being visible. So too, for virtue, even though it is varied in many ways by distinctions of volition, etc., that 'sīlana' which is spoken of as the composing of bodily actions etc., and the establishing of wholesome states, that alone is its characteristic, because even when varied by distinctions of volition, etc., it does not transgress the state of composing and establishing. And for such a characteristic, then – The destruction of bad conduct, and also the blameless quality; In the sense of function and accomplishment, is called 'rasa' (function/essence). Therefore, this virtue is to be known as having the function of destroying bad conduct, in the sense of 'rasa' as function, and as having the essence of blamelessness, in the sense of 'rasa' as accomplishment. For among characteristics etc., 'function' or 'accomplishment' is called 'rasa'. Manifestation as purity, this is for it, by the wise; And moral dread and moral shame, are described as its proximate cause. This virtue has purity as its manifestation, as stated (A.N. 3.121) regarding bodily purity, verbal purity, and mental purity. It manifests as purity, it becomes a support. And its shame and dread are described by the wise as its proximate cause, meaning, its immediate cause. For when there is shame and dread, virtue arises and endures. When there is not, it neither arises, nor endures. Thus, the characteristic, function, manifestation, and proximate cause of virtue should be understood. Discourse on the Benefits of Virtue 9. What are the benefits of virtue? It has the benefit of gaining many qualities, such as freedom from remorse. For it has been said: "Virtuous deeds, Ananda, are for the purpose of non-remorse, they have non-remorse as their benefit." Further it has been said: "There are, householders, these five benefits for one who is virtuous, for one complete in virtue. Which five? Here, householders, the virtuous one, complete in virtue, through diligence, gains a great mass of wealth. This is the first benefit for one who is virtuous, complete in virtue. Further, householders, for the virtuous one, complete in virtue, a good reputation arises. This is the second benefit for one who is virtuous, complete in virtue. Further, householders, the virtuous one, complete in virtue, whatever assembly he approaches, whether an assembly of nobles, or an assembly of brahmins, or an assembly of householders, or an assembly of recluses, he approaches confidently, unperplexed. This is the third benefit for one who is virtuous, complete in virtue. Further, householders, the virtuous one, complete in virtue, dies unconfused. This is the fourth benefit for one who is virtuous, complete in virtue. Further, householders, the virtuous one, complete in virtue, with the breaking up of the body, after death, reappears in a good destination, a heavenly world. This is the fifth benefit for one who is virtuous, complete in virtue." Others also (said): "If, monks, a bhikkhu should wish: 'May I be dear to my fellow practitioners, pleasing, respected, and worthy of veneration,' he should be one who fulfills the virtues." In this way, such as being dear and pleasing, ending in the destruction of defilements, are many benefits of virtue. It has been said. Thus, virtue has many benefits such as non-regret. Furthermore – For noble sons in the Dispensation, without which there is no foundation; The measure of the benefits, of that virtue, who can tell? Neither the Ganges nor the Yamuna, nor Sarabhu nor Sarasvati; Nor the river Aciravati, nor the great river Mahi. Are able to cleanse, that defilement of beings here; Which cleanses beings, that defilement, the water of virtue. Neither those winds with clouds, nor green sandalwood; Neither necklaces nor jewels, nor sprouts of moonbeams. Can allay here for beings, the stubborn burning; Which allays this noble, virtue, exceedingly cool. A fragrance equal to the fragrance of virtue, where indeed will there be? Which equally with the wind, and against the wind, blows. A stairway to ascend to heaven, where is another equal to virtue? Or indeed a door to Nibbana, for entering the city. Thus do not kings shine, adorned with pearls and jewels; As ascetics shine, adorned with the ornament of virtue. The fear of self-reproach and others, it completely destroys; And it generates fame and praise, virtue for the virtuous always. Of that which is the root of virtues, the destroyer of the power of faults; Thus of virtue should be known, the introduction to the discourse on benefits. Discourse on the Classifications of Virtue 10. Now, regarding what was said, 'Of how many kinds is this virtue?', this is the explanation. First, all this virtue is of one kind by its characteristic of virtue. It is of two kinds by way of practice and abstinence. Also by way of conventional good conduct and higher holy life, by way of abstention and non-abstention, by way of dependent and independent, by way of limited by time and lasting until the end of life, by way of limited and unlimited, and by way of mundane and supramundane. It is of three kinds by way of inferior, middling, and superior. Also by way of self-mastery, world-mastery, and Dhamma-mastery, by way of grasped, ungrasped, and tranquilized, by way of pure, impure, and doubtful, and by way of trainee, non-trainee, and neither-trainee-nor-non-trainee.