Visuddhimagga - Purification of Virtue - DESCRIPTION OF VIRTUE II

THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka


[II. VIRTUE]
16. However, even when this path of purification is shown in this way
under the headings of virtue, concentration and understanding, each com-
prising 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 vir-
tue:
(i) What is virtue?
(ii) In what sense is it virtue?
(iii) What are its characteristic, function, manifestation, and proxi-
mate cause?
(iv) What are the benefits of virtue?
(v) How many kinds of virtue are there?
(vi) What is the defiling of it?
(vii) 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 Patisambhida:
'What is virtue? There is virtue as volition, virtue as consciousness-con-
comitant,
7
virtue as restraint, [7] virtue as non-transgression' (Ps.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 vo-
lition 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 re-
maining] states consisting of non-covetousness, non-ill-will, and right
view, stated in the way beginning 'Abandoning covetousness, he dwells
with 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 {patimokkha), restraint by
mindfulness, restraint by knowledge, restraint by patience, and restraint
by energy. Herein, 'restraint by the Patimokkha' is this: 'He is furnished,
fully furnished, with this Patimokkha restraint' (Vbh. 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.,11); purification of livelihood is here com-
bined with this. So this fivefold restraint, and the abstinence, in clans-
men 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?'.
[8] Now as to the rest.—
19. (ii) IN WHAT SENSE IS IT VIRTUE? It is virtue {slid) in the
sense of composing (silana)} What is this composing? It is either a coor-
dinating (samddhdna), meaning non-inconsistency of bodily action, etc.,
due to virtuousness; or it is an upholding (upadhdrana)* meaning a state
of basis (ddhdra) 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 {slid) is the meaning of head {siras), the meaning
of virtue is the meaning of cool {sltala)\
20. (iii) NOW WHAT ARE ITS CHARACTERISTIC, FUNCTION,
MANIFESTATION, AND PROXIMATE CAUSE? Here:
The characteristic of it is composing
Even when analysed in various ways,
As visibility is of visible data
Even when analysed in various ways.
Just as visibleness is the characteristic of the visible-data base even
when analysed into the various Categories of blue, yellow, etc., because
even when analysed into these categories it does not exceed visibleness,
so also this same composing, described above as the coordinating of
bodily action, etc., and as the foundation of profitable states, is the cha-
racteristic of virtue even when analysed into the various categories of


volition, etc., because even when analysed into these categories it does
not exceed the state of coordination and foundation.
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. [9]
This virtue is manifested as the kinds of purity stated thus: 'Bodily pu-
rity, 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 proxi-
mate 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: 'Ananda, profitable habits (virtues) have non-
remorse as their aim and non-remorse as their benefit' (A.v,l). 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 vir-
tuous, possessed of virtue, comes into a large fortune as a consequence
of diligence; this is the first benefit for the virtuous in the perfecting of
virtue. Again, of one who 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 (warrior-nobles) 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 begin-
ning '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. [10]
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 Yamuna
No Sarabhu, Sarassathi,
Or flowing Aciravati,
Or noble River of Mahi,
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 Nibbana?
Shine as they may, there are no kings
Adorned with jewelry 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.
25. (v) Now here is the answer to the question, HOW MANY KINDS
OF VIRTUE ARE THERE?
1. Firstly all this virtue is of one kind by reason of its own charac-
teristic of composing.
2. It is of two kinds as keeping and avoiding.
3. Likewise as that of good behaviour and that of the beginning of
the life of purity,
4. As abstinence and non-abstinence,
5. As dependent and independent,
6. As temporary and lifelong,
7. As limited and unlimited,
8. As mundane and supramundane. [11]
9. It is of three kinds as inferior, medium, and superior.
10. Likewise as giving precedence to self, giving precedence to the
world, and giving precedence to the Dhamma (Law),
11. As adhered to, not adhered to, and tranquillized.
12. As purified, unpurified, and dubious.
13. As that of the trainer, that of the non-trainer, and that of the
neither-trainer-nor-non-trainer.
14. It is of four kinds as partaking of diminution, of stagnation, of
distinction, of penetration.
15. Likewise as that of bhikkhus, of bhikkhunis, of the not-fully-
admitted, of the laity,
16. As natural, customary, necessary, due to previous causes,
17. As virtue of Patimokkha restraint, of restraint of sense facul-
ties, of purification of livelihood, and that concerning requisites.
18. It is of five kinds as virtue consisting in limited purification,
etc.; for this is said in the Patisambhida: 'Five kinds of virtue: virtue
consisting in limited purification, virtue consisting in unlimited purifica-
tion, virtue consisting in fulfilled purification, virtue consisting in unad-
hered-to purification, virtue consisting in tranquillized purification'
(Ps.i,42).


19. Likewise as abandoning, refraining, volition, restraint, and non-
transgression.
26. 1. Herein, in the section dealing with that of one kind, the mean-
ing should be understood as already stated.
2. In the section dealing with that of two kinds: fulfilling a train-
ing precept announced by the Blessed One thus 'This should be done' is
keeping', not doing what is prohibited by him thus 'This should not be
done' is avoiding. Herein, the word-meaning is this: they keep (caranti)
within that, they proceed as people who fulfill the virtues, thus it is keep-
ing (cdritta); they preserve, they protect, avoidance, thus it is avoiding.
Herein, keeping is accomplished by faith and energy; avoiding, by
faith and mindfulness. This is how it is of two kinds as keeping and
avoiding.
27. 3. In the second dyad good behaviour is the best kind of behav-
iour. Good behaviour itself is that of good behaviour; or what is an-
nounced for the sake of good behaviour is that of good behaviour. This
is a term for virtue other than that which has livelihood as eighth.
9
It is
the initial stage of the life of purity consisting in the path, thus it is that
of the beginning of the life of purity. This is a term for the virtue that has
livelihood as eighth. It is the initial stage of the path because it has actu-
ally to be purified in the prior stage too. Hence it is said: 'But his bodily
action, his verbal action, and his livelihood have already been purified
earlier' (M.iii,289). Or the training precepts called 'lesser and minor'
(D.ii,154) [12] are that of good behaviour; the rest are that of the begin-
ning of the life of purity. Or what is included in the Double Code (the
bhikkhus' and bhikkhunis' Patimokkha) is that of the beginning of the
life of purity; and that included in the duties set out in the Khandhakas
[of Vinaya] is that of good behaviour. Through its perfection that of the
beginning of the life of purity comes to be perfected. Hence it is said also
'that this bhikkhu shall fulfil the state consisting in the beginning of the
life of purity without having fulfilled the state consisting in good behav-
iour—that is not possible' (A.iii,14-15). So it is of two kinds as that of
good behaviour and that of the beginning of the life of purity.
28. 4. In the third dyad virtue as abstinence is simply abstention
from killing living things, etc.; the other kinds consisting in volition,
etc., are virtue as non-abstinence. So it is of two kinds as abstinence and
non-abstinence.
29. 5. In the fourth dyad there are two kinds of dependence: de-
pendence through craving and dependence through [false] views. Herein,
that produced by one who wishes for a fortunate kind of becoming thus,
'Through this virtuous conduct [rite] I shall become a [great] deity or
some [minor] deity' (M.i,102), is dependent through craving. That pro-


duced through such [false] view about purification as 'Purification is
through virtuous conduct (rites)' (Vbh. 374) is dependent through [false]
view. But the supramundane, and the mundane that is the prerequisite for
the aforesaid supramundane, are independent. So it is of two kinds as de-
pendent and independent.
30. 6. In the fifth dyad temporary virtue is that undertaken after de-
ciding on a time limit. Lifelong virtue is that practised in the same way
but undertaking it for as long as life lasts. So it is of two kinds as tempo-
rary and lifelong.
31. 7. In the sixth dyad the limited is that seen to be limited by
gain, fame, relatives, limbs, or life. The opposite is unlimited. And this is
said in the Patisambhida: 'What is the virtue that has a limit? There is
virtue that has gain as its limit, there is virtue that has fame as its limit,
there is virtue that has relatives as its limit, there is virtue that has limbs
as its limit, there is virtue that has life as its limit. What is virtue that has
gain as its limit? Here someone with gain as cause, with gain as condi-
tion, with gain as reason, transgresses a training precept as undertaken:
that virtue has gain as its limit* (Ps.i,43), [13] and the rest should be
elaborated in the same way. Also in the answer dealing with the unlim-
ited it is said: 'What is virtue that does not have gain as its limit? Here
someone does not, with gain as cause, with gain as condition, with gain
as reason, even arouse the thought of transgressing a training precept as
undertaken, how then shall he actually transgress it? That virtue does not
have gain as its limit' (Ps.i,44), and the rest should be elaborated in the
same way. So it is of two kinds as limited and unlimited.
32. 8. In the seventh dyad all virtue subject to cankers is mundane;
that not subject to cankers is supramundane. Herein, the mundane brings
about improvement in future becoming and is a prerequisite for the
escape from becoming, according as it is said: 'Discipline is for the
purpose of restraint, restraint is for the purpose of non-remorse, non-
remorse is for the purpose of gladdening, gladdening is for the purpose
of happiness, happiness is for the purpose of tranquillity, tranquillity is
for the purpose of bliss, bliss is for the purpose of concentration, concen-
tration is for the purpose of correct knowledge and vision, correct knowl-
edge and vision is for the purpose of dispassion, dispassion is for the
purpose of fading away [of greed], fading away is for the purpose of de-
liverance, deliverance is for the purpose of knowledge and vision of
deliverance, knowledge and vision of deliverance is for the purpose of
complete extinction [of craving, etc.] through not clinging. Talk has that
purpose, counsel has that purpose, support has that purpose, giving ear
has that purpose, that is to say, the liberation of the mind through not
clinging' (Vin.v,164). The supramundane brings about the escape from


becoming and is the plane of reviewing knowledge. So it is of two kinds
as mundane and supramundane.
33. 9. In the first of the triads the inferior is produced by inferior
zeal, [purity of] consciousness, energy, or inquiry; the medium is pro-
duced by medium zeal, etc.; the superior, by superior (zeal, and so on).
That undertaken out of desire for fame is inferior; that undertaken out of
desire for the fruits of merit is medium; that undertaken for the sake of
the noble state thus This has to be done' is superior. Or again, that
defiled by self-praise and disparagement of others, etc., thus, * I am pos-
sessed of virtue, but these other bhikkhus are ill-conducted and evil-
natured' (M.i,193), is inferior, undefiled mundane virtue is medium;
supramundane is superior. Or again, that motivated by craving, the pur-
pose of which is to enjoy continued existence, is inferior; that practised
for the purpose of one's own deliverance is medium; the virtue of the
perfections practised for the deliverance of all beings is superior. So it is
of three kinds as inferior, medium, and superior.
34. 10. In the second triad that practised out of self-regard by one who
regards self and desires to abandon what is unbecoming to self [14] is
virtue giving precedence to self That practised out of regard for the
world and out of desire to ward off the censure of the world is virtue
giving precedence to the world. That practised out of regard for the
Dhamma and out of desire to honour the majesty of the Dhamma is
virtue giving precedence to the Dhamma. So it is of three kinds as giving
precedence to self, and so on.
35. 11. In the third triad the virtue that in the dyads was called de-
pendent (no. 5) is adhered-to because it is adhered-to through craving
and [false] view. That practised by the magnanimous ordinary man as
the prerequisite of the path, and that associated with the path in trainers,
are not-adhered-to. That associated with trainers' and non-trainers' frui-
tion is tranquillized. So it is of three kinds as adhered-to, and so on.
36. 12. In the fourth triad that fulfilled by one who has committed no
offence or has made amends after committing one is pure. So long as he
has not made amends after committing an offence it is impure. Virtue in
one who is dubious about whether a thing constitutes an offence or about
what grade of offence has been committed or about whether he has
committed an offence is dubious. Herein, the meditator should purify
impure virtue. If dubious, he should avoid cases about which he is doubt-
ful and should get his doubts cleared up. In this way his mind will be
kept at rest. So it is of three kinds as pure, and so on.
37. 13. In the fifth triad the virtue associated with the four paths and
with the [first] three fruitions is that of the trainer. That associated with
the fruition of Arahantship is that of the non-trainer. The remaining


kinds are that of the neither-trainer-nor-non-trainer. So it is of three
kinds as that of the trainer, and so on.
38. But in the world the nature of such and such beings is called their
'habit' (sila) of which they say: 'This one is of happy habit (sukha-sila),
this one is of unhappy habit, this one is of quarrelsome habit, this one is
of dandified habit'. Because of that it is said in the PatisambhidA figura-
tively: 'Three kinds of virtue (habit); profitable virtue, unprofitable vir-
tue, indeterminate virtue' (Ps.i,44). So it is also called of three kinds as
profitable, and so on. Of these, the unprofitable is not included here
since it has nothing whatever to do with the headings beginning with the
characteristic, which define virtue in the sense intended in this [chapter].
So the threefoldness should be understood only in the way already stated.
39. 14. In the first of the tetrads:
The unvirtuous he cultivates,
He visits not the virtuous,
And in his ignorance he sees
No fault in a transgression here, [15]
With wrong thoughts often in his mind
His faculties he will not guard—
Virtue in such a constitution
Comes to partake of diminution.
But he whose mind is satisfied
With virtue that has been achieved,
Who never thinks to stir himself
And take a meditation subject up,
Contented with mere virtuousness,
Nor striving for a higher state—
His virtue bears the appellation
Of that partaking of stagnation.
But who, possessed of virtue, strives
With concentration for his aim—
That bhikkhu's virtue in its function
Is called partaking of distinction.
Who finds mere virtue not enough
But has dispassion for his goal—
His virtue through such aspiration
Comes to partake of penetration.
So it is of four kinds as partaking of diminution, and so on.
40. 15. In the second tetrad there are training precepts announced for
bhikkhus to keep irrespective of what is announced for bhikkhunis. This
is the virtue of hhikkhus. There are training precepts announced for


bhikkhunis to keep irrespective of what is announced for bhikkhus. This
is the virtue of bhikkhunis. The ten precepts of virtue for male and
female novices are the virtue of the not fully admitted. The five training
precepts—ten when possible—as a permanent undertaking and eight as
the factors of the Uposatha Day,
10
for male and female lay followers are
the virtue of the laity. So it is of four kinds as the virtue of bhikkhus, and
so on.
41. 16. In the third tetrad the non-trangression on the part of Uttara-
kuru human beings is natural virtue. Each clan's or locality's or sect's
own rules of conduct are customary virtue. The virtue of the Bodhi-
satta's mother described thus: 'It is the necessary rule, Ananda, that
when the Bodhisatta has descended into his mother's womb, no thought
of men that is connected with the cords of sense desire comes to her'
(D.ii,13), is necessary virtue. But the virtue of such pure beings as Maha-
Kassapa, etc., and of the Bodhisatta in his various births is virtue due to
previous causes. So it is of four kinds as natural virtue, and so on.

Visuddhimagga - Purification of Virtue - DESCRIPTION OF VIRTUE

THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka


PART I
VIRTUE
(Sila)


Namo tassa bhagavato arahato
sammasambuddhassa

CHAPTER I
DESCRIPTION OF VIRTUE
(Sila-niddesa)

[I. INTRODUCTORY]
1. [1] 'When a wise man, established well in virtue,
Develops consciousness and understanding,
Then as a bhikkhu ardent and sagacious
He succeeds in disentangling this tangle' (S.i,13).
This was said. But why was it said? While the Blessed One was
living at Savatthi, it seems, a certain deity came to him in the night, and
in order to do away with his doubts, he asked this question:
'The inner tangle and the outer tangle—
This generation is entangled in a tangle.
And so I ask of Gotama this question:
Who succeeds in disentangling this tangle?' (S.i,13).
2. Here is the meaning in brief. Tangle is a term for the network of
craving. For that is a tangle in the sense of lacing together, like the
tangle called network of branches in bamboo thickets, etc., because it
goes on arising again and again up and down1
among the objects [of con-
sciousness] beginning with what is visible. But it is called the inner
tangle and the outer tangle because it arises [as craving] for one's own
requisites and another's, for one's own person and another's, and for the
internal and external bases [for consciousness]. Since it arises in this
way, this generation is entangled in a tangle..As the bamboos, etc., are
entangled by the bamboo tangle, etc., so too this generation, in other
words, this order of living beings, is all entangled by the tangle of crav-
ing—the meaning is that it is intertwined, interlaced by it. [2] And be-
cause it is entangled like this, so I ask of Gotama this question, that is
why I ask this. He addressed the Blessed One by his race name as
Gotama. Who succeeds in disentangling this tangle: who may disen-
tangle this tangle that keeps the three kinds of existence entangled in this
way? — What he asks is, who is capable of disentangling it?


3. However, when questioned thus, the Blessed One, whose knowledge
of all things is unimpeded, deity "of deities, excelling Sakka [Ruler of
Gods], excelling Brahma, fearless in the possession of the four kinds of
perfect confidence, wielder of the ten powers, all-seer with unobstructed
knowledge, uttered this stanza in reply to explain the meaning:
'When a wise man, established well in virtue,
Develops consciousness and understanding,
Then as a bhikkhu ardent and sagacious
He succeeds in disentangling this tangle'.
4. My task is now to set out the true sense,
Divided into virtue and the rest,
Of this same verse composed by the Great Sage.
There are here in the Victor's Dispensation
Seekers gone forth from home to homelessness,
And who although desiring purity
Have no right knowledge of the sure straight way
Comprising virtue and the other two,
Right hard to find, that leads to purity—
Who, though they strive, here gain no purity.
To them I shall expound the comforting Path
Of Purification, pure in expositions,
Relying on the teaching of the dwellers
In the Great Monastery;
2
let all those
Good men who do desire purity
Listen intently to my exposition.
5. Herein, purification should be understood as nibbana, which being
devoid of all stains, is utterly pure. The path of purification is the path to
that purification; it is the means of approach that is called the path. The
meaning is, I shall expound that path of purification.
6. In some instances this path of purification is taught by insight alone,
3
according as it is said:
'Formations are all impermanent:
When he sees thus with understanding
And turns away from what is ill,
That is the path to purity' (Dh. 277). [3]
And in some instances by jhana and understanding, according as it is,
said:
'He is near unto nibbana
In whom are jhana and understanding' (Dh. 372).
And in some instances by deeds (kamma), etc., according as it is said:


'By deeds, vision and righteousness,
By virtue, the sublimest life—
By these are mortals purified,
And not by lineage and wealth' (M.iii,262).
And in some instances by virtue, etc., according as it is said:
'He who is possessed of constant virtue,
Who has understanding, and is concentrated,
Who is strenuous and diligent as well,
Will cross the flood so difficult to cross' (S.i,53).
And in some instances by the foundations of mindfulness, etc., according
as it is said: 'Bhikkhus, this path is the only way for the purification of
beings ... for the realization of nibbana, that is to say, the four founda-
tions of mindfulness' (D.ii,290); and similarly in the case of the right
efforts, and so on. But in the answer to this question it is taught by virtue
and the other two.
7. Here is a brief commentary [on the stanza]. Established well in
virtue: standing on virtue. It is only one actually fulfilling virtue who is
here said to 'stand on virtue'. So the meaning here is this: being estab-
lished well in virtue by fulfilling virtue. A man: a living being. Wise:
possessing the kind of understanding that is born of kamma by means of
a rebirth-linking with triple root-cause. Develops consciousness and under-
standing: develops both concentration and insight. For it is concentration
that is described here under the heading of 'consciousness', and insight
under that of 'understanding'.
4
Ardent (atdpin): possessing energy. For
it is energy that is called 'ardour' (dtdpa) in the sense of burning up and
consuming (atdpana-paritdpana) defilements. He has that, thus he is
ardent. Sagacious: it is understanding that is called 'sagacity'; possess-
ing that, is the meaning. This word shows protective understanding. For
understanding is mentioned three times in the reply to the question.
Herein, the first is native understanding, the second is understanding
consisting in insight, while the third is the protective understanding that
guides all affairs. He sees fear (bhayam ikkhati) in the round of rebirths,
thus he is a bhikkhu. He succeeds in disentangling this tangle: [4] Just as
a man standing on the ground and taking up a well-sharpened knife
might disentangle a great tangle of bamboos, so too, he—this bhikkhu
who possesses the six things, namely, this virtue, and this concentration
described under the heading of consciousness, and this threefold under-
standing, and this ardour—, standing on the ground of virtue and taking
up with the hand of protective-understanding exerted by the power of
energy the knife of insight-understanding well-sharpened on the stone of
concentration, might disentangle, cut away and demolish all the tangle of


craving that had overgrown his own life's continuity. But it is at the
moment of the path that he is said to be disentangling that tangle; at the
moment of fruition he has disentangled the tangle and is worthy of the
highest offerings in the world with its deities. That is why the Blessed
One said:
'When a wise man, established well in virtue,
Develops consciousness and understanding,
Then as a bhikkhu ardent and sagacious
He succeeds in disentangling this tangle'.
8. Herein there is nothing for him to do about the [native] understand-
ing on account of which he is called wise; for that has been established
in him simply by the influence of previous kamma. But the words ardent
and sagacious mean that by persevering with energy of the kind here de-
scribed and by acting in full awareness with understanding he should,
having become well established in virtue, develop the serenity and in-
sight that are described as concentration and understanding. This is how
the Blessed One shows the path of purification under the headings of
virtue, concentration and understanding there.
9. What has been shown so far is the three trainings, the dispensation
that is good in three ways, the necessary condition for the threefold
clear-vision, etc., the avoidance of the two extremes and the cultivation
of the middle way, the means to surmounting the states of loss, etc., the
abandoning of defilements in three aspects, prevention of transgression
etc., purification from the three kinds of defilements, and the reason for
the states of stream-entry and so on. How?
10. Here the training of higher virtue is shown by virtue; the training of
higher consciousness, by concentration; and the training of higher un-
derstanding, by understanding.
The dispensation's goodness in the beginning is shown by virtue.
Because of the passage 'And what is the beginning of profitable things?
Virtue that is quite purified' (S.v,143), and because of the passage begin-
ning 'The not doing of any evil' (Dh.183), virtue is the beginning of the
dispensation. And that is good because it brings about the special quali-
ties of non-remorse,
5
and so on. Its goodness in the middle is shown by
concentration. [5] Because of the passage beginning 'Entering upon the
profitable' (Dh.183), concentration is the middle of the dispensation.
And that is good because it brings about the special qualities of super-
normal power, and so on. Its goodness in the end is shown by under-
standing. Because of the passage 'The purifying of one's own mind—
this is the Buddhas' dispensation' (Dh.183), and because understanding
is its culmination, understanding is the end of the dispensation. And that


is good because it brings about equipoise with respect to the desired and
the undesired. For this is said:
'Just as a solid massive rock
Remains unshaken by the wind,
So too, in face of blame and praise
The wise remain immovable' (Dh. 81).
11. Likewise the necessary condition for the triple clear-vision is shown
by virtue. For with the support of perfected virtue one arrives at the three
kinds of clear-vision, but nothing besides that. The necessary condition
for the six kinds of direct-knowledge is shown by concentration. For
with the support of perfected concentration one arrives at the six kinds of
direct-knowledge, but nothing besides that. The necessary condition for
the categories of discrimination is shown by understanding. For with the
support of perfected understanding one arrives at the four kinds
of discrimination, but not for any other reason.
6
And the avoidance of the extreme called devotion to indulgence of
sense desires is shown by virtue. The avoidance of the extreme called
devotion to mortification of self is shown by concentration. The cultiva-
tion of the middle way is shown by understanding.
12. Likewise the means for surmounting the states of loss is shown by
virtue; the means for surmounting the element of sense desires, by con-
centration; and the means for surmounting all becoming, by understand-
ing.
And the abandoning of defilements by substitution of opposites is
shown by virtue; that by suppression is shown by concentration; and that
by cutting off is shown by understanding.
13. Likewise prevention of defilements' transgression is shown by vir-
tue; prevention of obsession (by defilement) is shown by concentration;
prevention of inherent tendencies is shown by understanding.
And purification from the defilement of misconduct is shown by
virtue; purification from the defilement of craving, by concentration;
and purification from the defilement of (false) views, by understanding.
14. [6] Likewise the reason for the states of stream-entry and once-
return is shown by virtue; that for the state of non-return, by concentra-
tion; that for Arahantship by understanding. For the stream-enterer is
called 'perfected in the kinds of virtue'; and likewise the once-returner.
But the non-returner is called 'perfected in concentration'. And the Ara-
hant is called 'perfected in understanding' (see A.i,233).
15. So thus far these nine and other like triads of speciaf qualities have
been shown, that is, the three trainings, the dispensation that is good in
three ways, the necessary condition for the threefold clear-vision, the
avoidance of the two extremes and the cultivation of the middle way, the


means for surmounting the states of loss, etc., the abandoning of defile-
ments in three aspects, prevention of transgression, etc., purification from
the three kinds of defilements, and the reason for the states of stream-
entry, and so on.