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Namo tassa bhagavato arahato
sammāsambuddhassa
CHAPTER I
DESCRIPTION OF VIRTUE
(Sīla-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 Sāvatthī,
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 consciousness] 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 craving—the meaning is that it is intertwined, interlaced
by it. [2] And because 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 clan name as Gotama. Who
1.
“From a visible datum sometimes as far down as a mental datum, or vice versa,
following the order of the six kinds of objects of consciousness as given in the teaching”
(Vism-mhṭ 5, see XV.32).
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succeeds in disentangling this tangle: who may disentangle 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
Brahmā, 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 Nibbāna, 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:
2.
The Great Monastery (Mahāvihāra) at Anurādhapura in Sri Lanka.
3.
“The words  ‘insight alone’ are meant to exclude not virtue, etc., but serenity (i.e.
jhāna), which is the opposite number in the pair, serenity and insight. This is for
emphasis. But the word ‘alone’ actually excludes only that concentration with distinction
[of jhāna]; for concentration is classed as both access and absorption (see IV.32). Taking
this stanza as  the teaching for one whose vehicle is insight does not imply that there is
no concentration; for no insight comes about without momentary  concentration. And
again, insight should be understood as the three contemplations of impermanence,
pain, and not-self; not contemplation of impermanence alone” (Vism-mhṭ 9–10).
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CHAPTER I
Description of Virtue
“Formations are all impermanent:
When he sees thus with understanding
And turns away from what is ill,
That is the path to purity” (Dhp 277). [3]
And in some instances by jhāna and understanding, according as it is said:
“He is near unto Nibbāna
In whom are jhāna and understanding” (Dhp 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 Nibbāna, that is to say, the four foundations 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 established 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 understanding: 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 (ātāpin): possessing energy. For it is
energy that is called “ardour” (ātāpa) in the sense of burning up and consuming
(ātāpana-paritāpana)  defilements. He has that, thus he is ardent. Sagacious:  it is
4.
“‘Develops’ applies to both ‘consciousness’ and ‘understanding.’ But are they
mundane or supramundane? They are supramundane, because the sublime goal is
described; for one developing them is said to disentangle the tangle of craving by cutting
it off at the path moment, and that is not mundane. But the mundane are included here
too because they immediately precede, since supramundane (see Ch. III n. 5)
concentration and insight are impossible without mundane concentration and insight
to precede them; for without the access and absorption concentration in one whose
vehicle is serenity, or without the momentary concentration in one whose vehicle is
insight, and without the gateways to liberation (see XXI.66f.), the supramundane can
never in either case be reached” (Vism-mhṭ 13). “With triple root-cause” means with
non-greed, none-hate, and non-delusion.
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Part 1: Virtue (Sīla)
understanding that is called “sagacity”; possessing 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 naïve understanding, the second is
understanding consisting in insight, while the third is the protective understanding
that guides all affairs. He sees fear (bhayaṃ 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 understanding, 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 [naïve] understanding 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 described and by acting in full awareness
with understanding he should, having become well established in virtue, develop
the serenity and insight 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 understanding, 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 beginning, “The not doing of any
evil” (Dhp 183), virtue is the beginning of the dispensation. And that is good because
it brings about the special qualities of non-remorse,5 and so on. Its goodness in the
5.
One who is virtuous has nothing to be remorseful about.
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CHAPTER I
Description of Virtue
middle is shown by concentration. [5] Because of the passage beginning, “Entering
upon the profitable” (Dhp 183), concentration is the middle of the dispensation.
And that is good because it brings about the special qualities of supernormal power,
and so on. Its goodness in the end is shown by understanding. Because of the passage,
“The purifying of one’s own mind—this is the Buddhas’ dispensation” (Dhp 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” (Dhp 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 cultivation 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 concentration; and the means for
surmounting all becoming, by understanding.
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 virtue; 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.
6.
The three kinds of clear-vision are: recollection of past lives, knowledge of the
passing away and reappearance of beings (divine eye), and knowledge of destruction
of cankers (M I 22–23). The six kinds of direct-knowledge are: knowledge of
supernormal power, the divine ear element, penetration of minds, recollection of past
lives, knowledge of the passing away and reappearance of beings, and knowledge of
destruction of cankers (M I 34–35). The four discriminations are those of meaning, law,
language, and intelligence (A II 160).
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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 concentration; 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 con-
centration.” And the Arahant is called “perfected in understanding” (see A I 233).
15. So thus far these nine and other like triads of special 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 defilements in three aspects, prevention of transgression, etc.,