However, it was
also asked (vi) WHAT IS THE DEFILING OF IT? and WHAT IS THE CLEANSING OF IT?
144. And likewise with the seven bonds of sexuality; for this is said by the Blessed One: ‘Here, brahman, some ascetic or ‘brahman claims to lead the life of purity rightly; for he does ‘not  enter into actual sexual intercourse with women. Yet ‘he agrees to massage, manipulation, bathing and rubbing ‘down by women. He enjoys it, desires it and takes satisfaction ‘in it. This is what is torn, rent, blotched and mottled in one ‘who leads the life of purity. This man is said to lead a life of ‘purity that is unclean. As one who is bound by the bond of ‘sexuality, he will not be released from birth, ageing and ‘death, . . . he
145. ‘will not be released from suffering, I say. Furthermore, ‘brahman, . . . while he does not agree to [these things], yet he ‘jokes, plays and amuses himself with women . . . Furthermore,
146. ‘brahman, . . . while he does not agree to [these things], yet he ‘gazes and stares at women eye to eye . . . Furthermore,
147. ‘brahman, . . . while he does not agree to [these things],, yet he ‘listens to the sound of women through a wall or through a ‘fence as they laugh or talk or sing or weep . . . Furthermore,
148. ‘brahman, . . . while he does not agree to [these things], yet he ‘recalls laughs and talks and games that he formerly had with ‘women . . . Furthermore,
149. ‘brahman, . . . while he does not agree to [these things]  ‘yet he sees a householder or a householder’s son possessed ‘of, endowed with, and indulging, the five cords of sense ‘desire . . . Furthermore,
‘brahman, while he does not agree to [these things], yet he ‘leads
the life of purity aspiring to some order of deities, ‘[thinking] “Through
this rite (virtue) or this ritual (vow) or ‘this asceticism I shall become a
[great] deity or some [lesser] ‘deity”. He enjoys it, desires it, and takes
satisfaction in it.
151. Untornness, however, is accomplished by the complete non-breaking of the training precepts, by making amends for those broken for which amends should be made, by the absence of the seven bonds of sexuality, and, as well, by the non-arising of such evil things as anger, enmity, contempt, domineering, envy, avarice, deceit, fraud, obduracy, presumption, pride (conceit), haughtiness, conceit (vanity), and negligence (see M. Sutta 7), and by the arising of such qualities as fewness of wishes, contentment, and effacement (see M. Sutta 24).
152. Virtues not broken for the purpose of gain, etc., and rectified by making amends after being broken by the faults of negligence, etc., and not damaged by the bonds of sexuality and by such evil things as anger and enmity, are called entirely untorn, unrent, unblotched, and unmottled. And those same virtues are liberating since they bring about the state of a freeman, and praised by the wise since it is by the wise that they are praised, and un-adhered-to since they are not adhered to by means of craving and views, and conducive to concentration since they conduce to access concentration or to absorption concentration. That is why their untornness etc., should be understood as ‘cleansing’ (see also Ch. VII, §101f.)
153. This cleansing comes about in two ways: through seeing the danger of failure in virtue, and through seeing the benefit of perfected virtue.  Herein, the danger of failure in virtue can be seen in accordance with such suttas as that beginning ‘Bhikkhus, there are these five dangers for the unvirtuous in ‘the failure of virtue’ (A.iii, 252).
account of his unvirtuousness an unvirtuous person is displeasing to deities and
human beings, is uninstructable by his fellows in the life of purity, suffers
when unvirtuousness is censured, and is remorseful when the virtuous are
praised. Owing to that unvirtuousness he is as ugly as hemp cloth. Contact with
him is painful because those who fall in with his views are brought to
long-lasting suffering in the states of loss. He is worthless because he causes
no great fruit [to accrue] to those who give him gifts. He is as hard to purify
as a cesspit many years old. He is like a log from a pyre (see It. 99); for he
is outside both [recluseship and the lay state]. Though claiming the bhikkhu
state he is no bhikkhu, so he is like a donkey following a herd of cattle. He is
always nervous, like a man who is everyone’s enemy. He is as unfit to live
with as a dead carcass. Though he may have the qualities of learning, etc., he
is unfit for the homage of his fellows in the life of purity as a charnel-ground
fire is for that of brahmans. He is as incapable of reaching the distinction of
attainment as a blind man is of seeing a visible object. He is as careless of
the Good Law as a guttersnipe is of a kingdom. Though he fancies he is happy,
yet he suffers because he reaps suffering as told in the Discourse on the Mass
of Fire (A.iv, 128-34).
Now the Blessed One
has shown that when the unvirtuous have their minds captured by pleasure and
satisfaction in the indulgence of the five cords of sense-desires, in
[receiving] salutation, in being honored, etc., the results of that kamma,
directly visible in all ways, is very violent pain, with that [kamma] as its
condition, capable of producing a gush of hot blood by causing agony of heart
with the mere recollection of it. Here is the text:
‘I say to you,
bhikkhus, I declare to you, bhikkhus, that it ‘would be better for one [gone
forth] who is unvirtuous, who is ‘evil-natured, of unclean and suspect habits,
secretive of his ‘acts, who is not an ascetic and claims to be one, who does
not ‘lead the life of purity and claims to do so, who is rotten ‘within,
lecherous, and full of corruption, to sit down or lie ‘down embracing that
great mass of fire burning, blazing and ‘glowing. Why is that? By his doing
so, bhikkhus, he might ‘come to death or deadly suffering, yet he would not on
that ‘account, on the break up of the body, after death, reappear in ‘states
of loss, in any unhappy destiny, in perdition, in hell. But ‘if one who is
unvirtuous, evil-natured, . . . and full of ‘corruption, should sit down or
lie down embracing a warrior-‘noble maiden . . . that would be long for his
harm and ‘suffering: on the break up of the body, after death, he would
‘reappear, in states of loss, in an unhappy destiny, in perdition, ‘in
hell’ (A. iv, 128-9).
157. Having thus shown by means of the analogy of the mass
of fire the suffering that is bound up with women and has as its condition the
indulgence of the five cords of sense-desires [by the unvirtuous], to the same
intent he showed, by the following similes of the horse-hair rope, the sharp
spear, the iron sheet, the iron ball, the iron bed, the iron chair, and the iron
cauldron, the pain that has as its condition [acceptance of] homage and
reverential salutation, and the use of robes, alms food, bed and chair, and
dwelling [by unvirtuous bhikkhus]:
158. What pleasure has a man of broken virtue
159. Furthermore, 
His virtue is immaculate,
His wearing of the bowl and robes
Gives pleasure and inspires trust,
His Going Forth will bear its fruit.
A bhikkhu in his virtue pure
Has never fear that self-reproach
Will enter in his heart: indeed
There is no darkness in the sun.
A bhikkhu in his virtue bright
Shines forth in the Ascetics’ Wood41
As by the brightness of his beams
The moon lights up the firmament.
Now if the bodily perfume
Of virtuous bhikkhus can succeed
In pleasing even deities,
What of the perfume of his virtue?
It is more perfect far than all
The other perfumes in the world,
Because the perfume virtue gives
Is borne unchecked in all directions.
The deeds done for a virtuous man,
Though they be few, will ear much fruit,
And so the virtuous man becomes
A vessel of honor and renown.
There are no cankers here and now
To plague the virtuous man at all;
The virtuous man digs out the root
Of suffering in lives to come.
Perfection among human kind
And even among deities,
If wished for, is not hard to gain
For him whose virtue is perfected:
But once his virtue is perfected,
His mind then seeks no other kind
Than the perfection of nibbana,
The state where utter peace prevails.
Such is the blessed fruit of virtue,
Showing full many a varied form,
So let a wise man know it well
This root of all perfection’s branches.
The mind of one who
understands thus, shudders at failure in virtue and reaches out towards the
perfecting of virtue. So virtue should be cleansed with all care, seeing this
danger of failure in virtue and this benefit of the perfection of virtue in the
161. And at this point in the Path of Purification, which is shown under the headings of Virtue, Concentration and Understanding by the stanza, ‘When a wise man, established well in virtue’ (§1), Virtue, firstly, has been fully illustrated.
The first chapter called
‘The Description of