16. However, even when this path of purification is shown in this way under the headings of virtue, concentration and understanding, each comprising various special qualities, it is still only shown extremely briefly. And so, since that is insufficient to help all, there is, in order to show it in detail, the following set of
questions dealing in the first place with virtue:
(i) What is virtue?
(ii) In what sense is it virtue?
(iii) What are its characteristic, function, manifestation, and proximate
cause?
(iv) What are the benefits of virtue?
(v) How many kinds of virtue are there?
(vi) What is the defiling of it?
(viii) What is the cleansing of it?
17. Here are the answers:
(i) WHAT IS VIRTUE? It is the states beginning with volition present in one who abstains from killing living things, etc., or in one who fulfils the practice of the duties. For this is said in the Paþisambhidá: “What is virtue? There is virtue as volition, virtue as consciousness-concomitant,7 virtue as restraint, virtue as non-transgression” (Patis I 44).
Herein, virtue as volition is the volition present in one who abstains from killing living things, etc., or in one who fulfils the practice of the duties. Virtue as consciousness concomitant is the abstinence in one who abstains from killing living things, and so on. Furthermore, virtue as volition is the seven volitions [that accompany the first seven] of the [ten] courses of action (kamma) in one who abandons the killing of living things, and so on. Virtue as consciousness-concomitant is the [three remaining] states consisting of non-covetousness, non-ill will, and right view, stated in the way beginning, “Abandoning covetousness, he dwells with a mind free from covetousness” (D I 71).
18. Virtue as restraint should be understood here as restraint in five ways: restraint by the rules of the community (pátimokkha), restraint by mindfulness, restraint by knowledge, restraint by patience, and restraint by energy. Herein, “restraint by the Pátimokkha” is this: “He is furnished, fully furnished, with this
Pátimokkha restraint. (Vibh 246)” “Restraint by mindfulness” is this: “He guards the eye faculty, enters upon restraint of the eye faculty” (D I 70). “Restraint by knowledge” is this:
“The currents in the world that flow, Ajita,”
said the Blessed One,
“Are stemmed by means of mindfulness;
Restraint of currents I proclaim,
By understanding they are dammed” (Sn 1035);
and use of requisites is here combined with this. But what is called “restraint by patience” is that given in the way beginning, “He is one who bears cold and heat” (M I 10). And what is called “restraint by energy” is that given in the way beginning, “He does not endure a thought of sense desires when it arises” (M I 11); purification of livelihood is here combined with this. So, this fivefold restraint, and the abstinence, in clansmen who dread evil, from any chance of transgression met with, should all be understood to be “virtue as restraint.”
Virtue as non-transgression is the non-transgression, by body or speech, of precepts of virtue that have been undertaken.
This, in the first place, is the answer to the question, “What is virtue?” Now,
as to the rest—
19. (ii) IN WHAT SENSE IS IT VIRTUE? It is virtue (sìla) in the sense of composing (sìlana). What is this composing? It is either a coordinating (samádhána), meaning noninconsistency of bodily action, etc., due to virtuousness; or it is an upholding (upadháraóa),8 meaning a state of basis (ádhára) owing to its serving as foundation for profitable states. For those who understand etymology admit only these two meanings. Others, however, comment on the meaning here in the way beginning,
“The meaning of virtue (sìla) is the meaning of head (sira), the meaning of virtue is the meaning of cool (sìtala).”
20. (iii) Now, WHAT ARE ITS CHARACTERISTIC, FUNCTION, MANIFESTATION, AND PROXIMATE
CAUSE? Here:
The characteristic of it is composing
Even when analyzed in various ways,
As visibility is of visible data
Even when analyzed in various ways.
Just as visibleness is the characteristic of the visible-data base even when analyzed into the various categories of blue, yellow, etc., because even when analyzed into these categories it does not exceed visible-ness, so also this same composing, described above as the coordinating of bodily action, etc., and as the foundation ofprofitable states, is the characteristic of virtue even when analyzed into the various categories of volition, etc., because even when analyzed into these categories it does not exceed the state of coordination and foundation.
By Bhikkhu Ñānamoli