21. While such is its characteristic:
Its function has a double sense:
Action to stop misconduct, then
Achievement as the quality
Of blamelessness in virtuous men.
So, what is called virtue should be understood to have the function (nature) of stopping misconduct as its function (nature) in the sense of action, and a blameless function (nature) as its function (nature) in the sense of achievement. For under [these headings of] characteristic, etc., it is action (kicca) or it is achievement (sampatti) that is called “function” (rasa—nature).
22. Now, virtue, so say those who know,
Itself as purity will show;
And for its proximate cause they tell
The pair, conscience and shame, as well.
This virtue is manifested as the kinds of purity stated thus: “Bodily purity, verbal purity, mental purity” (A I 271); it is manifested, comes to be apprehended, as a pure state. But conscience and shame are said by those who know to be its proximate cause; its near reason, is the meaning. For when conscience and shame are in
existence, virtue arises and persists; and when they are not, it neither arises nor persists. This is how virtue’s characteristic, function, manifestation, and proximate cause, should be understood.
23. (iv) WHAT ARE THE BENEFITS OF VIRTUE? Its benefits are the acquisition of the several special qualities beginning with non-remorse. For this is said: “Ánanda, profitable habits (virtues) have non-remorse as their aim and non-remorse as their benefit” (A V 1). Also it is said further: “Householder, there are these five benefits for the virtuous in the perfecting of virtue. What five? Here, householder, one who is virtuous, possessed of virtue, obtains a large fortune as a consequence of diligence; this is the first benefit for the virtuous in the perfecting of virtue. Again, of onewho is virtuous, possessed of virtue, a fair name is spread abroad; this is the second benefit for the virtuous in the perfecting of virtue. Again, whenever one who is
virtuous, possessed of virtue, enters an assembly, whether of khattiyas (warriornobles) or brahmans or householders or ascetics, he does so without fear or hesitation; this is the third benefit for the virtuous in the perfecting of virtue. Again, one who is virtuous, possessed of virtue, dies unconfused; this is the fourth benefit
for the virtuous in the perfecting of virtue. Again, one who is virtuous, possessed of virtue, on the breakup of the body, after death, reappears in a happy destiny, in the heavenly world; this is the fifth benefit for the virtuous in the perfecting of virtue” (D II 86). There are also the many benefits of virtue beginning with being
dear and loved and ending with destruction of cankers described in the passage beginning, “If a bhikkhu should wish, ‘May I be dear to my fellows in the life of purity and loved by them, held in respect and honoured by them,’ let him perfect the virtues” (M I 33). This is how virtue has as its benefits the several special qualities
beginning with non-remorse.
24. Furthermore:
Dare anyone a limit place
On benefits that virtue brings,
Without which virtue clansmen find
No footing in the dispensation?
No Ganges, and no Yamuná
No Sarabhú, Sarassathì,
Or flowing Aciravatì,
Or noble River of Mahì,
Is able to wash out the stain
In things that breathe here in the world;
For only virtue’s water can
Wash out the stain in living things.
No breezes that come bringing rain,
No balm of yellow sandalwood,
No necklaces beside, or gems
Or soft effulgence of moonbeams,
Can here avail to calm and soothe
Men’s fevers in this world; whereas
This noble, this supremely cool,
Well-guarded virtue quells the flame.
Where is there to be found the scent
That can with virtue’s scent compare,
And that is borne against the wind
As easily as with it? Where
Can such another stair be found
That climbs, as virtue does, to heaven?
Or yet another door that gives
Onto the City of Nibbána?
Shine as they may, there are no kings
Adorned with jewellery and pearls
That shine as does a man restrained
Adorned with virtue’s ornament.
Virtue entirely does away
With dread of self-blame and the like;
Their virtue to the virtuous
Gives gladness always by its fame.
From this brief sketch it may be known
How virtue brings reward, and how
This root of all good qualities
Robs of its power every fault.
By Bhikkhu Ñānamoli