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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?

(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-concomitant,[1] 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 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 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.i,11); purification of livelihood is here combined with this. So this five-fold restraint, and the abstinence, in clansmen who dread evil, from any chance of transgression met with, would 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 o the rest.—

19.        (ii) IN WHAT SENSE IS IT VIRTUE/ It is virtue (sila) in the sense of composing (silana).[2] Meaning a state of basis (adhara) 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 (sila) is the meaning of head (siras), the meaning of virtue is the meaning of cool (sitala).

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 visibleness, 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., because even when analyzed 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 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: ‘Ananda,
‘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, 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 break ‘up 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 w3ith 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 honored by them:, let him perfect the virtues’ (M.i33). 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, Sarassati,

               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 germs,

               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

               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 characteristic of composing

2.      It is of two kinds as keeping and avoiding

3.      Likewise as that of good behavior 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

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 bhikkunis, 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 faculties, 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 purification, virtue consisting in fulfilled purification, virtue consisting in unadhered-to purification, virtue consisting in tranquillized purification’ (Ps.1,42).

19.  Likewise as abandoning, refraining, volition, restraint, and non-transgression.