[89] What is virtue (sīla)? How many kinds of virtue are there? What is the origination (samuṭṭhāna) of virtue? With how many dhammas does virtue combine?
What is virtue? Volition (cetanā) is virtue; the mental factor (cetasika) is virtue; restraint (saṃvara) is virtue; non-transgression (avītikkama) is virtue.
How many kinds of virtue are there? There are three kinds of virtue: wholesome virtue, unwholesome virtue, and indeterminate virtue.
What is the origination of virtue? Wholesome virtue originates from wholesome mind (citta); unwholesome virtue originates from unwholesome mind; indeterminate virtue originates from indeterminate mind.
With how many dhammas does virtue combine? Virtue is the combining of restraint; virtue is the combining of non-transgression; virtue is the combining of volition arisen in such a state.
In the case of the destruction of life (pāṇātipāta), there is virtue in the sense of restraint, virtue in the sense of non-transgression. In the case of taking what is not given (adinnādāna), there is virtue in the sense of restraint, virtue in the sense of non-transgression. In the case of sexual misconduct (kāmesu micchācāra), there is virtue in the sense of restraint, virtue in the sense of non-transgression. In the case of false speech (musāvāda), there is virtue in the sense of restraint, virtue in the sense of non-transgression. In the case of malicious speech (pisuṇāvācā), there is virtue in the sense of restraint, virtue in the sense of non-transgression. In the case of harsh speech (pharusavācā), there is virtue in the sense of restraint, virtue in the sense of non-transgression. In the case of frivolous talk (samphappalāpa), there is virtue in the sense of restraint, virtue in the sense of non-transgression. In the case of covetousness (abhijjhā), there is virtue in the sense of restraint, virtue in the sense of non-transgression. In the case of ill will (byāpāda), there is virtue in the sense of restraint, virtue in the sense of non-transgression. In the case of wrong view (micchādiṭṭhi), there is virtue in the sense of restraint, virtue in the sense of non-transgression.
In the case of sensual desire, through renunciation (nekkhamma), there is virtue in the sense of restraint, virtue in the sense of non-transgression; in the case of ill will, through non-ill will, there is virtue in the sense of restraint, virtue in the sense of non-transgression; in the case of dullness and drowsiness, through the perception of light; in the case of restlessness, through non-distraction; in the case of doubt, through the defining of dhammas; in the case of ignorance, through knowledge (ñāṇa); in the case of discontent, through gladness; in the case of the hindrances (nīvaraṇa), through the first jhāna; in the case of thought and examination (vitakka-vicāra), through the second jhāna; in the case of rapture, through the third jhāna; in the case of pleasure and pain, through the fourth jhāna; in the case of perceptions of form, perceptions of repulsion, and perceptions of diversity, through the attainment of the Sphere of Infinity of Space (ākāsānañcāyatana); in the case of the perception of the Sphere of Infinity of Space, through the attainment of the Sphere of Infinity of Consciousness (viññāṇañcāyatana); in the case of the perception of the Sphere of Infinity of Consciousness, through the attainment of the Sphere of Nothingness (ākiñcaññāyatana); in the case of the perception of the Sphere of Nothingness, through the attainment of the Sphere of Neither Perception Nor Non-Perception (nevasaññānāsaññāyatana); in the case of the perception of permanence, through the contemplation of impermanence; in the case of the perception of pleasure, through the contemplation of suffering (dukkha); in the case of the perception of self, through the contemplation of non-self; in the case of delight, through the contemplation of disenchantment; in the case of lust, through the contemplation of dispassion; in the case of origin, through the contemplation of cessation; in the case of grasping, through the contemplation of relinquishment; in the case of the perception of compactness, through the contemplation of destruction; in the case of accumulation, through the contemplation of fall; in the case of the perception of lastingness, through the contemplation of change; in the case of the sign, through the contemplation of the signless; in the case of desire, through the contemplation of the desireless; in the case of adherence, through the contemplation of emptiness; in the case of adherence through grasping at a core, through insight into dhammas which is the higher wisdom; in the case of adherence through confusion, through knowledge and vision as it really is (yathābhūta); in the case of adherence through attachment, through the contemplation of danger; in the case of non-reflection, through the contemplation of reflection; in the case of adherence through bondage, through the contemplation of turning away; in the case of the defilements standing together with views, through the path of stream-entry; in the case of the gross defilements, through the path of once-returning; in the case of the subtle defilements, through the path of non-returning; in the case of all defilements, through the path of arahantship — there is virtue in the sense of restraint, virtue in the sense of non-transgression.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.