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1. SīlaniddesoChapter I. Description of Virtue (Sīla-niddesa)
Sīlasarūpādikathā[II. Virtue]
6. Evaṃ anekaguṇasaṅgāhakena sīlasamādhipaññāmukhena desitopi panesa visuddhimaggoHowever, even when this path of purification is shown in this way under the headings of virtue, concentration and understanding, each comprising various special qualities,
atisaṅkhepadesitoyeva hoti.it is still only shown extremely briefly.
Tasmā nālaṃ sabbesaṃ upakārāyātiAnd so since that is insufficient to help all,
vitthāramassa dassetuṃ sīlaṃ tāva ārabbha idaṃ pañhākammaṃ hoti.there is, in order to show it in detail, the following set of questions dealing in the first place with virtue:
Kiṃ sīlaṃ, kenaṭṭhena sīlaṃ,(i) What is virtue? (ii) In what sense is it virtue?
kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni, kimānisaṃsaṃ sīlaṃ,(iii) What are its characteristic, function, manifestation, and proximate cause? (iv) What are the benefits of virtue?
katividhaṃ cetaṃ sīlaṃ, ko cassa saṃkileso, kiṃ vodānanti.(v) How many kinds of virtue are there? (vi) What is the defiling of it? (viii) What is the cleansing of it?
Tatridaṃ vissajjanaṃ.Here are the answers:
Kiṃ sīlanti(i) WHAT IS VIRTUE?
pāṇātipātādīhi vā viramantassa vattapaṭipattiṃ vā pūrentassa cetanādayo dhammā.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.
Vuttañhetaṃ paṭisambhidāyaṃ ‘‘kiṃ sīlanti cetanā sīlaṃ, cetasikaṃ sīlaṃ,For this is said in the Paṭisambhidā: “What is virtue? There is virtue as volition, virtue as consciousness-concomitant,
saṃvaro sīlaṃ, avītikkamo sīla’’nti (paṭi. ma. 1.39).virtue as restraint, virtue as non-transgression” (Paṭis I 44).
Tattha cetanā sīlaṃ nāma pāṇātipātādīhi vā viramantassa vattapaṭipattiṃ vā pūrentassa cetanā.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.
Cetasikaṃ sīlaṃ nāma pāṇātipātādīhi viramantassa virati.Virtue as consciousness-concomitant is the abstinence in one who abstains from killing living things, and so on.
Apica cetanā sīlaṃ nāma pāṇātipātādīni pajahantassa satta kammapathacetanā.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.
Cetasikaṃ sīlaṃ nāma ‘‘abhijjhaṃ pahāya vigatābhijjhena cetasā viharatī’’ti (dī. ni. 1.217) ādinā nayena vuttā anabhijjhābyāpādasammādiṭṭhidhammā.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).
Saṃvaro sīlanti ettha pañcavidhena saṃvaro veditabbo pātimokkhasaṃvaro, satisaṃvaro,Virtue as restraint should be understood here as restraint in five ways: restraint by the rules of the community (pātimokkha), restraint by mindfulness,
ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti.restraint by knowledge, restraint by patience, and restraint by energy.
Tattha iminā pātimokkhasaṃvarena upeto hoti samupetoti (vibha. 511) ayaṃ pātimokkhasaṃvaro.Herein, “restraint by the Pātimokkha” is this: “He is furnished, fully furnished, with this Pātimokkha restraint” (Vibh 246).
Rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatīti (dī. ni. 1.213) ayaṃ satisaṃvaro.“Restraint by mindfulness” is this: “He guards the eye faculty, enters upon restraint of the eye faculty” (D I 70).
Yāni sotāni lokasmiṃ, (ajitāti bhagavā;) Sati tesaṃ nivāraṇaṃ; Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhiyyareti. (su. ni. 1041);“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);
Ayaṃ ñāṇasaṃvaro.this is restraint by knowledge.
Paccayapaṭisevanampi ettheva samodhānaṃ gacchati.And use of requisites is here combined with this.
Yo panāyaṃ khamo hoti sītassa uṇhassātiādinā (ma. ni. 1.24; a. ni. 6.58) nayena āgato, ayaṃ khantisaṃvaro nāma.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).
Yo cāyaṃ uppannaṃ kāmavitakkaṃ nādhivāsetītiādinā (ma. ni. 1.26; a. ni. 6.58) nayena āgato, ayaṃ vīriyasaṃvaro nāma.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);
Ājīvapārisuddhipi ettheva samodhānaṃ gacchati.purification of livelihood is here combined with this.
Iti ayaṃ pañcavidhopi saṃvaro, yā ca pāpabhīrukānaṃ kulaputtānaṃ sampattavatthuto virati,So this fivefold restraint, and the abstinence, in clansmen who dread evil, from any chance of transgression met with,
sabbampetaṃ saṃvarasīlanti veditabbaṃ.should all be understood to be “virtue as restraint.”
Avītikkamo sīlanti samādinnasīlassa kāyikavācasiko anatikkamo.Virtue as non-transgression is the non-transgression, by body or speech, of precepts of virtue that have been undertaken.
Idaṃ tāva kiṃ sīlanti pañhassa vissajjanaṃ.This, in the first place, is the answer to the question, “What is virtue?”
7. Avasesesu kenaṭṭhena sīlanti sīlanaṭṭhena sīlaṃ.Now, as to the rest— (ii) IN WHAT SENSE IS IT VIRTUE? It is virtue (sīla) in the sense of composing (sīlana).
Kimidaṃ sīlanaṃ nāma.What is this composing?
Samādhānaṃ vā, kāyakammādīnaṃ susīlyavasena avippakiṇṇatāti attho.It is either a coordinating (samādhāna), meaning non-inconsistency of bodily action, etc., due to virtuousness;
Upadhāraṇaṃ vā, kusalānaṃ dhammānaṃ patiṭṭhānavasena ādhārabhāvoti attho.or it is an upholding (upadhāraṇa), meaning a state of basis (ādhāra) owing to its serving as foundation for profitable states.
Etadeva hettha atthadvayaṃ saddalakkhaṇavidū anujānanti.For those who understand etymology admit only these two meanings.
Aññe pana siraṭṭho sīlattho, sītalaṭṭho sīlatthoti evamādināpi nayenettha atthaṃ vaṇṇayanti.Others, however, comment on the meaning here in the way beginning, “The meaning of virtue (sīla) is the meaning of head (sira), the meaning of virtue is the meaning of cool (sītala).”
8. Idāni kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti ettha –(iii) Now, WHAT ARE ITS CHARACTERISTIC, FUNCTION, MANIFESTATION, AND PROXIMATE CAUSE? Here:
Sīlanaṃ lakkhaṇaṃ tassa, bhinnassāpi anekadhā; Sanidassanattaṃ rūpassa, yathā bhinnassanekadhā.The characteristic of it is composing, even when analyzed in various ways, as visibility is of visible data even when analyzed in various ways.
Yathā hi nīlapītādibhedena anekadhā bhinnassāpi rūpāyatanassa sanidassanattaṃ lakkhaṇaṃ,Just as visibleness is the characteristic of the visible-data base even when analyzed into the various categories of blue, yellow, etc.,
nīlādibhedena bhinnassāpi sanidassana bhāvānatikkamanato.because even when analyzed into these categories it does not exceed visible-ness,
Tathā sīlassa cetanādibhedena anekadhā bhinnassāpi yadetaṃ kāyakammādīnaṃ samādhānavasena kusalānañca dhammānaṃ patiṭṭhānavasena vuttaṃ sīlanaṃ, tadeva lakkhaṇaṃ,so also this same composing, described above as the coordinating of bodily action, etc., and as the foundation of profitable states, is the characteristic of virtue even when analyzed into the various categories of volition, etc.,
cetanādibhedena bhinnassāpi samādhānapatiṭṭhānabhāvānatikkamanato.because even when analyzed into these categories it does not exceed the state of coordination and foundation.
Evaṃ lakkhaṇassa panassa –While such is its characteristic:
Dussīlyaviddhaṃsanatā , anavajjaguṇo tathā; Kiccasampattiatthena, raso nāma pavuccati.Its function has a double sense, as action, to stop misconduct, and as achievement, the quality of blamelessness in virtuous men.
Tasmā idaṃ sīlaṃ nāma kiccaṭṭhena rasena dussīlyaviddhaṃsanarasaṃ,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,
sampattiatthena rasena anavajjarasanti veditabbaṃ.and a blameless function (nature) as its function (nature) in the sense of achievement.
Lakkhaṇādīsu hi kiccameva sampatti vā rasoti vuccati.For under [these headings of] characteristic, etc., it is action (kicca) or it is achievement (sampatti) that is called “function” (rasa—nature).
Soceyyapaccupaṭṭhānaṃ, tayidaṃ tassa viññuhi; Ottappañca hirī ceva, padaṭṭhānanti vaṇṇitaṃ.Now, virtue, so say those who know, shows itself as purity; and for its proximate cause they tell the pair, conscience and shame, as well.
Tayidaṃ sīlaṃ kāyasoceyyaṃ vacīsoceyyaṃ manosoceyyanti (a. ni. 3.121) evaṃ vuttasoceyyapaccupaṭṭhānaṃ,This virtue is manifested as the kinds of purity stated thus: “Bodily purity, verbal purity, mental purity” (A I 271);
soceyyabhāvena paccupaṭṭhāti gahaṇabhāvaṃ gacchati.it is manifested, comes to be apprehended, as a pure state.
Hirottappañca panassa viññūhi padaṭṭhānanti vaṇṇitaṃ, āsannakāraṇanti attho.But conscience and shame are said by those who know to be its proximate cause; its near reason, is the meaning.
Hirottappe hi sati sīlaṃ uppajjati ceva tiṭṭhati ca.For when conscience and shame are in existence, virtue arises and persists;
Asati neva uppajjati, na tiṭṭhatīti.and when they are not, it neither arises nor persists.
Evaṃ sīlassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni veditabbāni.This is how virtue's characteristic, function, manifestation, and proximate cause, should be understood.
Sīlānisaṃsakathā[III. Benefits of Virtue]
9. Kimānisaṃsaṃ sīlanti23. (iv) WHAT ARE THE BENEFITS OF VIRTUE?
avippaṭisārādianekaguṇapaṭilābhānisaṃsaṃ.Its benefits are the acquisition of the several special qualities beginning with non-remorse.
Vuttañhetaṃ – ‘‘avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṃsānī’’ti (a. ni. 11.1).For this is said: “Ānanda, profitable habits (virtues) have non-remorse as their aim and non-remorse as their benefit” (A V 1).
Aparampi vuttaṃ ‘‘pañcime gahapatayo ānisaṃsā sīlavato sīlasampadāya.Also it is said further: “Householder, there are these five benefits for the virtuous in the perfecting of virtue.
Katame pañca?What five?
Idha gahapatayo sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati,Here, householder, one who is virtuous, possessed of virtue, obtains a large fortune as a consequence of diligence;
ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya.this is the first benefit for the virtuous in the perfecting of virtue.
Puna caparaṃ gahapatayo sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati,Again, of one who is virtuous, possessed of virtue, a fair name is spread abroad;
ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya.this is the second benefit for the virtuous in the perfecting of virtue.
Puna caparaṃ gahapatayo sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ,Again, whenever one who is virtuous, possessed of virtue, enters an assembly, whether of khattiyas (warrior-nobles) or brahmans or householders or ascetics,
visārado upasaṅkamati amaṅkubhūto,he does so without fear or hesitation;
ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya.this is the third benefit for the virtuous in the perfecting of virtue.
Puna caparaṃ gahapatayo sīlavā sīlasampanno asammūḷho kālaṃ karoti,Again, one who is virtuous, possessed of virtue, dies unconfused;
ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya.this is the fourth benefit for the virtuous in the perfecting of virtue.
Puna caparaṃ gahapatayo sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati,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;
ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāyā’’ti (dī. ni. 2.150; a. ni. 5.213; mahāva. 285).this is the fifth benefit for the virtuous in the perfecting of virtue” (D II 86).
Aparepi ‘‘ākaṅkheyya ce, bhikkhave, bhikkhu sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cāti, sīlesvevassa paripūrakārī’’tiādinā (ma. ni. 1.65) nayena piyamanāpatādayo āsavakkhayapariyosānā anekā sīlānisaṃsā vuttā.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).
Evaṃ avippaṭisārādianekaguṇānisaṃsaṃ sīlaṃ.This is how virtue has as its benefits the several special qualities beginning with non-remorse.
Apica –24. Furthermore:
Sāsane kulaputtānaṃ, patiṭṭhā natthi yaṃ vinā; Ānisaṃsaparicchedaṃ, tassa sīlassa ko vade.Dare anyone a limit place On benefits that virtue brings, Without which virtue clansmen find No footing in the dispensation?
Na gaṅgā yamunā cāpi, sarabhū vā sarasvatī; Ninnagā vāciravatī, mahī vāpi mahānadī.No Ganges, and no Yamunā No Sarabhū, Sarassathī, Or flowing Aciravatī, Or noble River of Mahī,
Sakkuṇanti visodhetuṃ, taṃ malaṃ idha pāṇinaṃ; Visodhayati sattānaṃ, yaṃ ve sīlajalaṃ malaṃ.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.
Na taṃ sajaladā vātā, na cāpi haricandanaṃ; Neva hārā na maṇayo, na candakiraṇaṅkurā.No breezes that come bringing rain, No balm of yellow sandalwood, No necklaces beside, or gems Or soft effulgence of moonbeams,
Samayantīdha sattānaṃ, pariḷāhaṃ surakkhitaṃ; Yaṃ sameti idaṃ ariyaṃ, sīlaṃ accantasītalaṃ.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.
Sīlagandhasamo gandho, kuto nāma bhavissati; Yo samaṃ anuvāte ca, paṭivāte ca vāyati.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?
Saggārohaṇasopānaṃ, aññaṃ sīlasamaṃ kuto; Dvāraṃ vā pana nibbāna, nagarassa pavesane.Where Can such another stair be found That climbs, as virtue does, to heaven? Or yet another door that gives Onto the City of Nibbāna?
Sobhantevaṃ na rājāno, muttāmaṇivibhūsitā; Yathā sobhanti yatino, sīlabhūsanabhūsitā.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.
Attānuvādādibhayaṃ, viddhaṃsayati sabbaso; Janeti kittihāsañca, sīlaṃ sīlavataṃ sadā.Virtue entirely does away With dread of self-blame and the like; Their virtue to the virtuous Gives gladness always by its fame.
Guṇānaṃ mūlabhūtassa, dosānaṃ balaghātino; Iti sīlassa viññeyyaṃ, ānisaṃsakathāmukhanti.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.