The Visuddhimagga – Virtue (Sìla)

40. 15. In the second tetrad there are training precepts announced for bhikkhus to keep irrespective of what is announced for bhikkhunìs. This is the virtue of bhikkhus. There are training precepts announced for bhikkhunìs to keep irrespective of what is announced for bhikkhus. This is the virtue of bhikkhunìs. The ten precepts of virtue for male and female novices are the virtue of the not fully admitted. The five training precepts—ten when possible—as a permanent undertaking and eight as the factors of the Uposatha Day,10 for male and female lay followers are the virtue of the laity. So it is of four kinds as the virtue of bhikkhus, and so on.
41. 16. In the third tetrad the non-transgression on the part of Uttarakuru human beings is natural virtue. Each clan’s or locality’s or sect’s own rules of conduct are customary virtue. The virtue of the Bodhisatta’s mother described thus: “It is the necessary rule, Ánanda, that when the Bodhisatta has descended into his mother’s womb, no thought of men that is connected with the cords of sense desire comes to her” (D II 13), is necessary virtue. But the virtue of such pure beings as Mahá Kassapa, etc., and of the Bodhisatta in his various births is virtue due to previous causes. So, it is of four kinds as natural virtue, and so on.
42. 17. In the fourth tetrad:

(a) The virtue described by the Blessed One thus: “Here a bhikkhu dwells restrained with the Pátimokkha restraint, possessed of the [proper] conduct and resort, and seeing fear in the slightest fault, he trains himself by undertaking the precepts of training, (Vibh 244)” is virtue of Pátimokkha restraint.
(b) That described thus: “On seeing a visible object with the eye, [16] he apprehends neither the signs nor the particulars through which, if he left the eye faculty unguarded, evil and unprofitable states of covetousness and grief might invade him; he enters upon the way of its restraint, he guards the eye faculty, undertakes the restraint of the eye faculty. On hearing a sound with the ear … On smelling an odour with the nose … On tasting a flavour with the tongue … On touching a tangible object with the body … On cognizing a mental object with the mind, he apprehends neither the signs nor the particulars through which, if he left the mind faculty unguarded, evil and unprofitable states of covetousness and grief might invade him; he enters upon the way of its restraint, he guards the mind faculty, undertakes the restraint of the mind faculty (M I 180), is virtue of restraint of the sense faculties.

(c) Abstinence from such wrong livelihood as entails transgression of the six training precepts announced with respect to livelihood and entails the evil states beginning with “Scheming, talking, hinting, belittling, pursuing gain with gain” (M II 75) is virtue of livelihood purification.
(d) Use of the four requisites that is purified by the reflection stated in the way beginning, “Reflecting wisely, he uses the robe only for protection from cold” (M I10) is called virtue concerning requisites.
43. Here is an explanatory exposition together with a word commentary starting from the beginning.
(a) Here: in this dispensation. A bhikkhu: a clansman who has gone forth out of faith and is so styled because he sees fear in the round of rebirths (samsáre bhayam ikkhanatá) or because he wears cloth garments that are torn and pieced together, and so on. Restrained with the Pátimokkha restraint: here “Pátimokkha” (Rule of the Community)11 is the virtue of the training precepts; for it frees (mokkheti) him who protects (páti) it, guards it, it sets him free (mocayati) from the pains of the states of loss, etc., that is why it is called Pátimokkha. “Restraint” is restraining; this is a term for bodily and verbal non-transgression. The Pátimokkha itself as restraint is “Pátimokkha restraint.” “Restrained with the Pátimokkha restraint” is restrained by means of the restraint consisting in that Pátimokkha; he has it, possesses it, is the meaning. Dwells: bears himself in one of the postures. [17]

44. The meaning of possessed of [the proper] conduct and resort, etc., should be understood in the way in which it is given in the text. For this is said: “Possessed of [the proper] conduct and resort: there is [proper] conduct and improper conduct. Herein, what is improper conduct? Bodily transgression, verbal transgression, bodily and verbal transgression—this is called improper conduct. Also all unvirtuousness is improper conduct. Here someone makes a livelihood by gifts of bamboos, or by gifts of leaves, or by gifts of flowers, fruits, bathing powder, and tooth sticks, or by flattery, or by bean-soupery, or by fondling, or by going on errands on foot, or by one or other of the sorts of wrong livelihood condemned by the Buddhas—this is called improper conduct. Herein, what is [proper] conduct? Bodily non-transgression, verbal non-transgression, bodily and verbal non-transgression—
this is called [proper] conduct. Also all restraint through virtue is [proper] conduct. Here someone “does not make a livelihood by gifts of bamboos, or by gifts of leaves, or by gifts of flowers, fruits, bathing powder, and tooth sticks, or by flattery, or by bean-soupery, or by fondling, or by going on errands on foot, or by one or other of the sorts of wrong livelihood condemned by the Buddhas—this is called [proper] conduct.”

By Bhikkhu Ñānamoli