..续本文上一页The transcendent virtues, however, are constant and lead straight to nibbana. They are virtues that can rule out rebirth in the four realms of deprivation (apaya-bhumi).

　　The virtues of a person who has reached the transcendent level are the genuine virtues taught by the Buddha, which are nobler and more valuable than all other virtues. The mundane virtues, even the 227 precepts of a monk, are no match in quality for the five virtues of a lay stream-winner: That”s how valuable the transcendent virtues are. Why is it that a stream-winner”s virtues are constant, while those of ordinary run-of-the-mill people aren”t

　　 Because stream-winners have shed self-identification (sakkaya-ditthi) once and for all through the power of discernment. What does their discernment come from

　　 From having developed concentration, making the mind firm to the point where discernment arises and washes self-identification away for good. They”ve seen the harm that comes from being deluded about the mind and body, and can realize that these things aren”t the self. They”ve investigated the body until they”ve seen that it”s nothing but the four physical properties (dhatu), that they didn”t bring it with them when they came and won”t take it with them when they go. Thus they are able to let it go, without attachment or false assumptions.

　　(a) If we view the body as our own, we become possessive of it and are unwilling to expend it in ways that are wise and worthwhile. We get stuck on the level of physical pleasure — and that pleasure is what kills off our merit and welfare. When physical pain arises, that pain is what kills off the merit we should make. This can be classed as a form of panatipata (taking life): using pleasure and pain to kill off the merit and welfare that living beings are looking for. This is one aspect of self-identification that stream-winners have abandoned.

　　(b) Adinnadana: Stream-winners don”t fasten onto the body as being their own, because they”ve realized that it”s nothing but a compound of the four physical properties, that these properties are part and parcel of the world and can”t be taken from it. As a result, they don”t try to cheat or swindle the world by laying claim to its properties as being their own, and in this way they abandon another aspect of self-identification.

　　(c) Kamesu micchacara: Stream-winners have seen the harm that comes from sensual preoccupations — sights, sounds, smells, flavors, tactile sensations, and ideas. Whatever is right to indulge in, they indulge in; whatever isn”t, they don”t. This means that they don”t misconduct themselves with regard to sensual matters. Thus they abandon another aspect of self-identification.

　　(d) Musavada: Stream-winners have seen the absolute truth that doesn”t lie. In other words, they”ve seen the four Noble Truths and so have abandoned another aspect of self-identification.

　　(e) Surameraya: Stream-winners are not intoxicated or heedless with regard to sights, sounds, smells, flavors, tactile sensations, or ideas. Thus they abandon another aspect of self-identification.

　　This is called virtue on the level of discernment. Once this level is reached, the more common forms of virtue become constant and lasting, because self-identification has been shed through the power of discernment. As for silabbata-paramasa ("groping" with regard to precepts and practices), stream-winners no longer grope in their behavior, because they”ve seen for sure that it”s right. And as for vicikiccha (uncertainty), they”ve abandoned all doubts concerning the value of discernment, their way of life, and their path of practice: They no longer wonder as to whether they”re right or wrong. Once they can do this, they set themselves apart from mundane virtues. Mundane virtues are inconstant because they la…

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