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Akhaṇḍādibhāvo pana sabbaso sikkhāpadānaṃ abhedena, bhinnānañca sappaṭikammānaṃ paṭikammakaraṇena,Untornness, however, is accomplished by the complete non-breaking of the training precepts, by making amends for those broken for which amends should be made,
sattavidhamethunasaṃyogābhāvena ca, aparāya ca ‘‘kodho upanāho makkho paḷāso issā macchariyaṃ māyā sātheyyaṃ thambho sārambho māno atimāno mado pamādo’’tiādīnaṃ pāpadhammānaṃ anuppattiyā,by the absence of the seven bonds of sexuality, and, as well, by the non-arising of such evil things as anger, enmity, contempt, domineering, envy, avarice, deceit, fraud, obduracy, presumption, pride (conceit), haughtiness, conceit (vanity), and negligence (MN 7),
appicchatāsantuṭṭhitāsallekhatādīnañca guṇānaṃ uppattiyā saṅgahito.and by the arising of such qualities as fewness of wishes, contentment, and effacement (MN 24).
Yāni hi sīlāni lābhādīnampi atthāya abhinnāni,Virtues not broken for the purpose of gain, etc.,
pamādadosena vā bhinnānipi paṭikammakatāni,and rectified by making amends after being broken by the faults of negligence, etc.,
methunasaṃyogehi vā kodhupanāhādīhi vā pāpadhammehi anupahatāni, tāni sabbaso akhaṇḍāni acchiddāni asabalāni akammāsānīti vuccanti.and not damaged by the bonds of sexuality and by such evil things as anger and enmity, are called entirely untorn, unrent, unblotched, and unmottled.
Tāniyeva bhujissabhāvakaraṇato ca bhujissāni, viññūhi pasatthattā viññupasatthāni,And those same virtues are liberating since they bring about the state of a freeman, and praised by the wise since it is by the wise that they are praised,
taṇhādiṭṭhīhi aparāmaṭṭhattā aparāmaṭṭhāni, upacārasamādhiṃ vā appanāsamādhiṃ vā saṃvattayantīti samādhisaṃvattanikāni ca honti.and unadhered-to since they are not adhered to by means of craving and views, and conducive to concentration since they conduce to access concentration or to absorption concentration.
Tasmā nesaṃ esa ‘akhaṇḍādibhāvo vodāna’nti veditabbo.That is why their untornness, etc., should be understood as “cleansing” (see also VII.101f.).
Taṃ panetaṃ vodānaṃ dvīhākārehi sampajjati sīlavipattiyā ca ādīnavadassanena,This cleansing comes about in two ways: through seeing the danger of failure in virtue,
sīlasampattiyā ca ānisaṃsadassanena.and through seeing the benefit of perfected virtue.
Tattha ‘‘pañcime, bhikkhave, ādīnavā dussīlassa sīlavipattiyā’’ti (dī. ni. 2.149; a. ni. 5.213) evamādisuttanayena sīlavipattiyā ādīnavo daṭṭhabbo.[54] Herein, the danger of failure in virtue can be seen in accordance with such suttas as that beginning, “Bhikkhus, there are these five dangers for the unvirtuous in the failure of virtue” (A III 252).
Apica dussīlo puggalo dussīlyahetu amanāpo hoti devamanussānaṃ, ananusāsanīyo sabrahmacārīnaṃ,Furthermore, on account of his unvirtuousness an unvirtuous person is displeasing to deities and human beings, is uninstructable by his fellows in the life of purity,
dukkhito dussīlyagarahāsu, vippaṭisārī sīlavataṃ pasaṃsāsu, tāya ca pana dussīlyatāya sāṇasāṭako viya dubbaṇṇo hoti.suffers when unvirtuousness is censured, and is remorseful when the virtuous are praised. Owing to that unvirtuousness he is as ugly as hemp cloth.
Ye kho panassa diṭṭhānugatiṃ āpajjanti, tesaṃ dīgharattaṃ apāyadukkhāvahanato dukkhasamphasso.Contact with him is painful because those who fall in with his views are brought to long-lasting suffering in the states of loss.
Yesaṃ deyyadhammaṃ paṭiggaṇhāti, tesaṃ namahapphalakaraṇato appaggho.He is worthless because he causes no great fruit [to accrue] to those who give him gifts.
Anekavassagaṇikagūthakūpo viya dubbisodhano.He is as hard to purify as a cesspit many years old.
Chavālātamiva ubhato paribāhiro.He is like a log from a pyre (see It 99); for he is outside both [recluseship and the lay state].
Bhikkhubhāvaṃ paṭijānantopi abhikkhuyeva gogaṇaṃ anubandhagadrabho viya.Though claiming the bhikkhu state he is no bhikkhu, so he is like a donkey following a herd of cattle.
Satatubbiggo sabbaverikapuriso viya.He is always nervous, like a man who is everyone’s enemy.
Asaṃvāsāraho matakaḷevaraṃ viya.He is as unfit to live with as a dead carcase.
Sutādiguṇayuttopi sabrahmacārīnaṃ apūjāraho susānaggi viya brāhmaṇānaṃ.Though he may have the qualities of learning, etc., he is as unfit for the homage of his fellows in the life of purity as a charnel-ground fire is for that of brahmans.
Abhabbo visesādhigame andho viya rūpadassane.He is as incapable of reaching the distinction of attainment as a blind man is of seeing a visible object.
Nirāso saddhamme caṇḍālakumārako viya rajje.He is as careless of the Good Law as a guttersnipe is of a kingdom.
Sukhitosmīti maññamānopi dukkhitova aggikkhandhapariyāye vuttadukkhabhāgitāya.Though he fancies he is happy, yet he suffers because he reaps suffering as told in the Discourse on the Mass of Fire (A IV 128–34).
Dussīlānañhi pañcakāmaguṇaparibhogavandanamānanādisukhassādagadhitacittānaṃ tappaccayaṃ anussaraṇamattenāpi hadayasantāpaṃ janayitvā uṇhalohituggārappavattanasamatthaṃ atikaṭukaṃ dukkhaṃ dassento sabbākārena paccakkhakammavipāko bhagavā āha –Now, the Blessed One has shown that when the unvirtuous have their minds captured by pleasure and satisfaction in the indulgence of the five cords of sense desires, in [receiving] salutation, in being honoured, etc., the result of that kamma, directly visible in all ways, is very violent pain, with that [kamma] as its condition, capable of producing a gush of hot blood by causing agony of heart with the mere recollection of it. Here is the text:
‘‘Passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūta’nti? Evaṃ, bhanteti.“Bhikkhus, do you see that great mass of fire burning, blazing and glowing?— Yes, venerable sir.—
Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, yaṃ khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vāti.What do you think, bhikkhus, which is better, that one [gone forth] should sit down or lie down embracing that mass of fire burning, blazing and glowing, or that he should sit down or lie down embracing a warrior-noble maiden or a brahman maiden or a maiden of householder family, with soft, delicate hands and feet?—
Etadeva, bhante, varaṃ yaṃ khattiyakaññaṃ vā…pe… upanipajjeyya vā.It would be better, venerable sir, that he should sit down or lie down embracing a warrior-noble maiden … [55]
Dukkhaṃ hetaṃ, bhante, yaṃ amuṃ mahantaṃ aggikkhandhaṃ…pe… upanipajjeyya vāti.It would be painful, venerable sir, if he sat down or lay down embracing that great mass of fire burning, blazing and glowing.
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa asucisaṅkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacāripaṭiññassa antopūtikassa avassutassa kasambujātassa yaṃ amuṃ mahantaṃ aggikkhandhaṃ…pe… upanipajjeyya vā.“I say to you, bhikkhus, I declare to you, bhikkhus, that it would be better for one [gone forth] who is unvirtuous, who is evil-natured, of unclean and suspect habits, secretive of his acts, who is not an ascetic and claims to be one, who does not lead the life of purity and claims to do so, who is rotten within, lecherous, and full of corruption, to sit down or lie down embracing that great mass of fire burning, blazing and glowing.
Taṃ kissa hetu? Tatonidānaṃ hi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā’’ti (a. ni. 7.72).Why is that? By his doing so, bhikkhus, he might come to death or deadly suffering, yet he would not on that account, on the breakup of the body, after death, reappear in states of loss, in an unhappy destiny, in perdition, in hell. But if one who is unvirtuous, evil-natured … and full of corruption, should sit down or lie down embracing a warrior-noble maiden … that would be long for his harm and suffering: on the break-up of the body, after death, he would reappear in states of loss, in an unhappy destiny, in perdition, in hell” (A IV 128–29).
Evaṃ aggikkhandhupamāya itthipaṭibaddhapañcakāmaguṇaparibhogapaccayaṃ dukkhaṃ dassetvā eteneva upāyena –Having thus shown by means of the analogy of the mass of fire the suffering that is bound up with women and has as its condition the indulgence of the five cords of sense desires [by the unvirtuous], to the same intent he showed, by the following similes of the horse-hair rope, the sharp spear, the iron sheet, the iron ball, the iron bed, the iron chair, and the iron cauldron, the pain that has as its condition [acceptance of] homage and reverential salutation, and the use of robes, alms food, bed and chair, and dwelling [by unvirtuous bhikkhus]:
‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso daḷhāya vāḷarajjuyā ubho jaṅghā veṭhetvā ghaṃseyya, sā chaviṃ chindeyya, chaviṃ chetvā cammaṃ chindeyya, cammaṃ chetvā maṃsaṃ chindeyya,“What do you think, bhikkhus, which is better, that one should have a strong horse-hair rope twisted round both legs by a strong man and tightened so that it cut through the outer skin, and having cut through the outer skin it cut through the inner skin, and having cut through the inner skin it cut through the flesh,
maṃsaṃ chetvā nhāruṃ chindeyya, nhāruṃ chetvā aṭṭhiṃ chindeyya, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya,and having cut through the flesh it cut through the sinews, and having cut through the sinews it cut through the bones, and having cut through the bones it remained crushing the bone marrow—
yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyyā’’ti ca.or that he should consent to the homage of great warrior-nobles, great brahmans, great householders?” (A IV 129).
‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya,And: “What do you think, bhikkhus, which is better, that one should have a strong man wound one’s breast with a sharp spear tempered in oil—
yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyyā’’ti ca.or that he should consent to the reverential salutation of great warrior-nobles, great brahmans, great householders?” (A IV 130).
‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya,[56] And: “What do you think, bhikkhus, which is better, that one’s body should be wrapped by a strong man in a red-hot iron sheet burning, blazing and glowing—
yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjeyyā’’ti ca.or that he should use robes given out of faith by great warrior-nobles, great brahmans, great householders?” (A IV 130–31).
‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso tattena ayosaṅkunā ādittena sampajjalitena sajotibhūtena mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya,And: “What do you think, bhikkhus, which is better, that one’s mouth should be prised open by a strong man with red-hot iron tongs burning, blazing and glowing, and that into his mouth should be put a red-hot iron ball burning, blazing and glowing,
taṃ tassa oṭṭhampi ḍaheyya, mukhampi, jivhampi, kaṇṭhampi, udarampi ḍaheyya, antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyya,which burns his lips and burns his mouth and tongue and throat and belly and passes out below carrying with it his bowels and entrails—
yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyyā’’ti ca.or that he should use alms food given out of faith by great warrior-nobles …?” (A IV 131–32).
‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā ādittaṃ sampajjalitaṃ sajotibhūtaṃ abhinisīdāpeyya vā abhinipajjāpeyya vā,And: “What do you think, bhikkhus, which is better, that one should have a strong man seize him by the head or seize him by the shoulders and seat him or lay him on a red-hot iron bed or iron chair, burning, blazing and glowing—
yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjeyyā’’ti ca.or that he should use a bed or chair given out of faith by great warrior-nobles … ?” (A IV 132–33).
‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā tattāya ayokumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya,And: “What do you think, bhikkhus, which is better, that one should have a strong man take him feet up and head down and plunge him into a red-hot metal cauldron burning, blazing and glowing, to be boiled there in a swirl of froth,
so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya, sakimpi adho gaccheyya, sakimpi tiriyaṃ gaccheyya, yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyyā’’ti cāti (a. ni. 7.72).and as he boils in the swirl of froth to be swept now up, now down, and now across—or that he should use a dwelling given out of faith by great warrior-nobles … ?” (A IV 133–34).
Imāhi vāḷarajjutiṇhasattiayopaṭṭaayoguḷaayomañcaayopīṭhaayokumbhīupamāhi abhivādanaañjalikammacīvarapiṇḍapātamañcapīṭhavihāraparibhogapaccayaṃ dukkhaṃ dassesi.Thus, by these similes of the horse-hair rope, the sharp spear, the iron sheet, the iron ball, the iron bed and chair, and the iron cauldron, he showed the pain that has as its condition the use of homage, reverential salutation, robes, alms food, bed and chair, and dwelling.
Tasmā –Therefore:
Aggikkhandhāliṅganadukkhādhikadukkhakaṭukaphalaṃ; Avijahato kāmasukhaṃ, sukhaṃ kuto bhinnasīlassa.What pleasure has a man of broken virtue Forsaking not sense pleasures, which bear fruit Of pain more violent even than the pain In the embracing of a mass of fire?
Abhivādanasādiyane, kiṃ nāma sukhaṃ vipannasīlassa; Daḷhavāḷarajjughaṃsanadukkhādhikadukkhabhāgissa.What pleasure has he in accepting homage Who, having failed in virtue, must partake Of pain that will excel in agony The crushing of his legs with horse-hair ropes? [57]
Saddhānamañjalikammasādiyane kiṃ sukhaṃ asīlassa; Sattippahāradukkhādhimattadukkhassa yaṃhetu.What pleasure has a man devoid of virtue Accepting salutations of the faithful, Which is the cause of pain acuter still Than pain produced by stabbing with a spear?
Cīvaraparibhogasukhaṃ, kiṃ nāma asaṃyatassa; Yena ciraṃ anubhavitabbo, niraye jalitaayopaṭṭasamphasso.What is the pleasure in the use of garments For one without restraint, whereby in hell He will for long be forced to undergo The contact of the blazing iron sheet?
Madhuropi piṇḍapāto, halāhalavisūpamo asīlassa; Ādittā gilitabbā, ayoguḷā yena cirarattaṃ.Although to him his alms food may seem tasty, Who has no virtue, it is direst poison, Because of which he surely will be made For long to swallow burning iron balls.
Sukhasammatopi dukkho, asīlino mañcapīṭhaparibhogo; Yaṃ bādhissanti ciraṃ, jalitaayomañcapīṭhāni.And when the virtueless make use of couches And chairs, though reckoned pleasing, it is pain Because they will be tortured long indeed On red-hot blazing iron beds and chairs.
Dussīlassa vihāre, saddhādeyyamhi kā nivāsa rati; Jalitesu nivasitabbaṃ, yena ayokumbhimajjhesu.Then what delight is there for one unvirtuous Inhabiting a dwelling given in faith, Since for that reason he will have to dwell Shut up inside a blazing iron pan?
Saṅkasarasamācāro, kasambujāto avassuto pāpo; Antopūtīti ca yaṃ, nindanto āha lokagaru.The Teacher of the world, in him condemning, Described him in these terms: “Of suspect habits, Full of corruption, lecherous as well, By nature evil, rotten too within.”
Dhī jīvitaṃ asaññatassa, tassa samaṇajanavesadhārissa; Assamaṇassa upahataṃ, khatamattānaṃ vahantassa.So out upon the life of him abiding Without restraint, of him that wears the guise Of the ascetic that he will not be, And damages and undermines himself!
Gūthaṃ viya kuṇapaṃ viya, maṇḍanakāmā vivajjayantīdha; Yaṃ nāma sīlavanto, santo kiṃ jīvitaṃ tassa.What is the life he leads, since any person, No matter who, with virtue to his credit Avoids it here, as those that would look well Keep far away from dung or from a corpse?
Sabbabhayehi amutto, mutto sabbehi adhigamasukhehi; Supihitasaggadvāro, apāyamaggaṃ samārūḷho.He is not free from any sort of terror, Though free enough from pleasure of attainment; While heaven’s door is bolted fast against him, He is well set upon the road to hell.
Karuṇāya vatthubhūto, kāruṇikajanassa nāma ko añño; Dussīlasamo dussī, latāya iti bahuvidhā dosāti.Who else if not one destitute of virtue More fit to be the object of compassion? Many indeed and grave are the defects That brand a man neglectful of his virtue.
Evamādinā paccavekkhaṇena sīlavipattiyaṃ ādīnavadassanaṃ vuttappakāraviparītato sīlasampattiyā ānisaṃsadassanañca veditabbaṃ. Apica –Seeing danger in the failure of virtue should be understood as reviewing in such ways as these. And seeing benefits in perfected virtue should be understood in the opposite sense. Furthermore:
Apica –Furthermore: [58]
Tassa pāsādikaṃ hoti, pattacīvaradhāraṇaṃ; Pabbajjā saphalā tassa, yassa sīlaṃ sunimmalaṃ.His virtue is immaculate, His wearing of the bowl and robes Gives pleasure and inspires trust, His going forth will bear its fruit.
Attānuvādādibhayaṃ, suddhasīlassa bhikkhuno; Andhakāraṃ viya raviṃ, hadayaṃ nāvagāhati.A bhikkhu in his virtue pure Has never fear that self-reproach Will enter in his heart: indeed There is no darkness in the sun.
Sīlasampattiyā bhikkhu, sobhamāno tapovane; Pabhāsampattiyā cando, gagane viya sobhati.A bhikkhu in his virtue bright Shines forth in the Ascetics’ Wood[^41] As by the brightness of his beams The moon lights up the firmament.
Kāyagandhopi pāmojjaṃ, sīlavantassa bhikkhuno; Karoti api devānaṃ, sīlagandhe kathāva kā.Now, if the bodily perfume Of virtuous bhikkhus can succeed In pleasing even deities, What of the perfume of his virtue?
Sabbesaṃ gandhajātānaṃ, sampattiṃ abhibhuyyati; Avighātī disā sabbā, sīlagandho pavāyati.It is more perfect far than all The other perfumes in the world, Because the perfume virtue gives Is borne unchecked in all directions.
Appakāpi katā kārā, sīlavante mahapphalā; Hontīti sīlavā hoti, pūjāsakkārabhājanaṃ.The deeds done for a virtuous man, Though they be few, will bear much fruit, And so the virtuous man becomes A vessel of honour and renown.
Sīlavantaṃ na bādhanti, āsavā diṭṭhadhammikā; Samparāyikadukkhānaṃ, mūlaṃ khanati sīlavā.There are no cankers here and now To plague the virtuous man at all; The virtuous man digs out the root Of suffering in lives to come.
Yā manussesu sampatti, yā ca devesu sampadā; Na sā sampannasīlassa, icchato hoti dullabhā.Perfection among human kind And even among deities. If wished for, is not hard to gain For him whose virtue is perfected;
Accantasantā pana yā, ayaṃ nibbānasampadā; Mano sampannasīlassa, tameva anudhāvati.But once his virtue is perfected, His mind then seeks no other kind han the perfection of Nibbāna, The state where utter peace prevails.
Sabbasampattimūlamhi, sīlamhi iti paṇḍito; Anekākāravokāraṃ, ānisaṃsaṃ vibhāvayeti.Such is the blessed fruit of virtue, Showing full many a varied form, So let a wise man know it well This root of all perfection’s branches.
Evañhi vibhāvayato sīlavipattito ubbijjitvā sīlasampattininnaṃ mānasaṃ hoti.The mind of one who understands thus, shudders at failure in virtue and reaches out towards the perfecting of virtue.
Tasmā yathāvuttaṃ imaṃ sīlavipattiyā ādīnavaṃ imañca sīlasampattiyā ānisaṃsaṃ disvā sabbādarena sīlaṃ vodāpetabbanti.So virtue should be cleansed with all care, seeing this danger of failure in virtue and this benefit of the perfection of virtue in the way stated.
Ettāvatā ca ‘‘sīle patiṭṭhāya naro sapañño’’ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge sīlaṃ tāva paridīpitaṃ hoti.And at this point in the Path of Purification, which is shown under the headings of virtue, concentration and understanding by the stanza, “When a wise man, established well in virtue” (§1), virtue, firstly, has been fully illustrated.
Iti sādhujanapāmojjatthāya kate visuddhimagge Sīlaniddeso nāma paṭhamo paricchedo.The first chapter called “The Description of Virtue” in the Path of Purification composed for the purpose of gladdening good people.