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Sīlappabhedakathā[IV. Classification of Virtue]
10. Idāni yaṃ vuttaṃ katividhaṃ cetaṃ sīlanti, tatridaṃ vissajjanaṃ.25. (v) Now, here is the answer to the question, HOW MANY KINDS OF VIRTUE ARE THERE?
Sabbameva tāva idaṃ sīlaṃ attano sīlanalakkhaṇena ekavidhaṃ.1. Firstly all this virtue is of one kind by reason of its own characteristic of composing.
Cārittavārittavasena duvidhaṃ.2. It is of two kinds as keeping and avoiding.
Tathā ābhisamācārikaādibrahmacariyakavasena, viratiavirativasena,3. Likewise as that of good behaviour and that of the beginning of the life of purity, 4. As abstinence and non-abstinence,
nissitānissitavasena, kālapariyantaāpāṇakoṭikavasena,5. As dependent and independent, 6. As temporary and lifelong,
sapariyantāpariyantavasena, lokiyalokuttaravasena ca.7. As limited and unlimited, 8. As mundane and supramundane.
Tividhaṃ hīnamajjhimapaṇītavasena.9. It is of three kinds as inferior, medium, and superior.
Tathā attādhipateyyalokādhipateyyadhammādhipateyyavasena, parāmaṭṭhāparāmaṭṭhapaṭippassaddhivasena,10. Likewise as giving precedence to self, giving precedence to the world, and giving precedence to the Dhamma, 11. As adhered to, not adhered to, and tranquillized.
visuddhāvisuddhavematikavasena, sekkhāsekkhanevasekkhanāsekkhavasena ca.12. As purified, unpurified, and dubious. 13. As that of the trainer, that of the non-trainer, and that of the neither-trainer-nor-non-trainer.
Catubbidhaṃ hānabhāgiyaṭhitibhāgiyavisesabhāgiyanibbedhabhāgiyavasena.14. It is of four kinds as partaking of diminution, of stagnation, of distinction, of penetration.
Tathā bhikkhubhikkhunīanupasampannagahaṭṭhasīlavasena, pakatiācāradhammatāpubbahetukasīlavasena,15. Likewise as that of bhikkhus, of bhikkhunīs, of the not-fully-admitted, of the laity, 16. As natural, customary, necessary, due to previous causes,
pātimokkhasaṃvaraindriyasaṃvaraājīvapārisuddhipaccayasannissitasīlavasena ca.17. As virtue of Pātimokkha restraint, of restraint of sense faculties, of purification of livelihood, and that concerning requisites.
Pañcavidhaṃ pariyantapārisuddhisīlādivasena.18. It is of five kinds as virtue consisting in limited purification, etc.;
Vuttampi cetaṃ paṭisambhidāyaṃ ‘‘pañca sīlāni – pariyantapārisuddhisīlaṃ, apariyantapārisuddhisīlaṃ,for this is said in the Paṭisambhidā: “Five kinds of virtue: virtue consisting in limited purification, virtue consisting in unlimited purification,
paripuṇṇapārisuddhisīlaṃ, aparāmaṭṭhapārisuddhisīlaṃ,virtue consisting in fulfilled purification, virtue consisting in unadhered-to purification,
paṭippassaddhipārisuddhisīla’’nti (paṭi. ma. 1.37).virtue consisting in tranquillized purification” (Paṭis I 42).
Tathā pahānaveramaṇīcetanāsaṃvarāvītikkamavasena.19. Likewise as abandoning, refraining, volition, restraint, and non-transgression.
11. Tattha ekavidhakoṭṭhāse attho vuttanayeneva veditabbo.26. 1. Herein, in the section dealing with that of one kind, the meaning should be understood as already stated.
Duvidhakoṭṭhāse yaṃ bhagavatā ‘‘idaṃ kattabba’’nti paññattasikkhāpadapūraṇaṃ,2. In the section dealing with that of two kinds: fulfilling a training precept announced by the Blessed One thus: “This should be done”
taṃ cārittaṃ.is keeping;
Yaṃ ‘‘idaṃ na kattabba’’nti paṭikkhittassa akaraṇaṃ, taṃ vārittaṃ.not doing what is prohibited by him thus: “This should not be done” is avoiding.
Tatrāyaṃ vacanattho.Herein, the word-meaning is this:
Caranti tasmiṃ sīlesu paripūrakāritāya pavattantīti cārittaṃ.they keep (caranti) within that, they proceed as people who fulfil the virtues, thus it is keeping (cāritta);
Vāritaṃ tāyanti rakkhanti tenāti vārittaṃ.they preserve, they protect, they avoid, thus it is avoiding.
Tattha saddhāvīriyasādhanaṃ cārittaṃ, saddhāsādhanaṃ vārittaṃ.Herein, keeping is accomplished by faith and energy; avoiding, by faith and mindfulness.
Evaṃ cārittavārittavasena duvidhaṃ.This is how it is of two kinds as keeping and avoiding.
Dutiyaduke abhisamācāroti uttamasamācāro.27. 3. In the second dyad good behaviour is the best kind of behaviour.
Abhisamācāro eva ābhisamācārikaṃ.Good behaviour itself is that of good behaviour;
Abhisamācāraṃ vā ārabbha paññattaṃ ābhisamācārikaṃ,or what is announced for the sake of good behaviour is that of good behaviour.
ājīvaṭṭhamakato avasesasīlassetaṃ adhivacanaṃ.This is a term for virtue other than that which has livelihood as eighth.
Maggabrahmacariyassa ādibhāvabhūtanti ādibrahmacariyakaṃ,It is the initial stage of the life of purity consisting in the path, thus it is that of the beginning of the life of purity.
ājīvaṭṭhamakasīlassetaṃ adhivacanaṃ.This is a term for the virtue that has livelihood as eighth.
Tañhi maggassa ādibhāvabhūtaṃ, pubbabhāgeyeva parisodhetabbato.It is the initial stage of the path because it has actually to be purified in the prior stage too.
Tenāha – ‘‘pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī’’ti (ma. ni. 3.431).Hence it is said: “But his bodily action, his verbal action, and his livelihood have already been purified earlier” (M III 289).
Yāni vā sikkhāpadāni khuddānukhuddakānīti vuttāni, idaṃ ābhisamācārikasīlaṃ.Or the training precepts called “lesser and minor” (D II 154) are that of good behaviour;
Sesaṃ ādibrahmacariyakaṃ.the rest are that of the beginning of the life of purity.
Ubhatovibhaṅgapariyāpannaṃ vā ādibrahmacariyakaṃ.Or what is included in the Double Code (the bhikkhus' and bhikkhunīs' Pātimokkha) is that of the beginning of the life of purity;
Khandhakavattapariyāpannaṃ ābhisamācārikaṃ.and that included in the duties set out in the Khandhakas [of Vinaya] is that of good behaviour.
Tassa sampattiyā ādibrahmacariyakaṃ sampajjati.Through its perfection that of the beginning of the life of purity comes to be perfected.
Tenevāha – ‘‘so vata, bhikkhave, bhikkhu ābhisamācārikaṃ dhammaṃ aparipūretvā ādibrahmacariyakaṃ dhammaṃ paripūressatīti netaṃ ṭhānaṃ vijjatī’’ti (a. ni. 5.21).Hence it is said also “that this bhikkhu shall fulfil the state consisting in the beginning of the life of purity without having fulfilled the state consisting in good behaviour—that is not possible” (A III 14–15).
Evaṃ ābhisamācārikaādibrahmacariyakavasena duvidhaṃ.So it is of two kinds as that of good behaviour and that of the beginning of the life of purity.
Tatiyaduke pāṇātipātādīhi veramaṇimattaṃ viratisīlaṃ.28. 4. In the third dyad virtue as abstinence is simply abstention from killing living things, etc.;
Sesaṃ cetanādi aviratisīlantithe other kinds consisting in volition, etc., are virtue as non-abstinence.
evaṃ viratiavirativasena duvidhaṃ.So it is of two kinds as abstinence and non-abstinence.
Catutthaduke nissayoti dve nissayā taṇhānissayo ca diṭṭhinissayo ca.29. 5. In the fourth dyad there are two kinds of dependence: dependence through craving and dependence through [false] views.
Tattha yaṃ ‘‘imināhaṃ sīlena devo vā bhavissāmi devaññataro vā’’ti (dī. ni. 3.320; ma. ni. 1.186; a. ni. 5.206; 7.50) evaṃ bhavasampattiṃ ākaṅkhamānena pavattitaṃ,Herein, that produced by one who wishes for a fortunate kind of becoming thus, “Through this virtuous conduct [rite] I shall become a [great] deity or some [minor] deity” (M I 102),
idaṃ taṇhānissitaṃ.is dependent through craving.
Yaṃ ‘‘sīlena suddhī’’ti evaṃ suddhidiṭṭhiyā pavattitaṃ,That produced through such [false] view about purification as “Purification is through virtuous conduct” (Vibh 374)
idaṃ diṭṭhinissitaṃ.is dependent through [false] view.
Yaṃ pana lokuttaraṃ lokiyañca tasseva sambhārabhūtaṃ,But the supramundane, and the mundane that is the prerequisite for the aforesaid supramundane,
idaṃ anissitantiare independent.
evaṃ nissitānissitavasena duvidhaṃ.So it is of two kinds as dependent and independent.
Pañcamaduke kālaparicchedaṃ katvā samādinnaṃ sīlaṃ kālapariyantaṃ.30. 6. In the fifth dyad temporary virtue is that undertaken after deciding on a time limit.
Yāvajīvaṃ samādiyitvā tatheva pavattitaṃ āpāṇakoṭikantiLifelong virtue is that practiced in the same way but undertaking it for as long as life lasts.
evaṃ kālapariyantaāpāṇakoṭikavasena duvidhaṃ.So it is of two kinds as temporary and lifelong.
Chaṭṭhaduke lābhayasañātiaṅgajīvitavasena diṭṭhapariyantaṃ sapariyantaṃ nāma.31. 7. In the sixth dyad the limited is that seen to be limited by gain, fame, relatives, limbs, or life.
Viparītaṃ apariyantaṃ.The opposite is unlimited.
Vuttampi cetaṃ paṭisambhidāyaṃ ‘‘katamaṃ taṃ sīlaṃ sapariyantaṃ? Atthi sīlaṃ lābhapariyantaṃ, atthi sīlaṃ yasapariyantaṃ,And this is said in the Paṭisambhidā: “What is the virtue that has a limit? There is virtue that has gain as its limit, there is virtue that has fame as its limit,
atthi sīlaṃ ñātipariyantaṃ, atthi sīlaṃ aṅgapariyantaṃ,there is virtue that has relatives as its limit, there is virtue that has limbs as its limit,
atthi sīlaṃ jīvitapariyantaṃ.there is virtue that has life as its limit.
Katamaṃ taṃ sīlaṃ lābhapariyantaṃ? Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati,What is virtue that has gain as its limit? Here someone with gain as cause, with gain as condition, with gain as reason, transgresses a training precept as undertaken:
idaṃ taṃ sīlaṃ lābhapariyanta’’nti (paṭi. ma. 1.38).that virtue has gain as its limit” (Paṭis I 43),
Eteneva upāyena itarānipi vitthāretabbāni.and the rest should be elaborated in the same way.
Apariyantavissajjanepi vuttaṃ ‘‘katamaṃ taṃ sīlaṃ na lābhapariyantaṃ? Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti,Also in the answer dealing with the unlimited it is said: “What is virtue that does not have gain as its limit? Here someone does not, with gain as cause, with gain as condition, with gain as reason, even arouse the thought of transgressing a training precept as undertaken,
kiṃ so vītikkamissati,how then shall he actually transgress it?
idaṃ taṃ sīlaṃ na lābhapariyanta’’nti (paṭi. ma. 1.38).That virtue does not have gain as its limit” (Paṭis I 44),
Etenevupāyena itarānipi vitthāretabbāni.and the rest should be elaborated in the same way.
Evaṃ sapariyantāpariyantavasena duvidhaṃ.So it is of two kinds as limited and unlimited.
Sattamaduke sabbampi sāsavaṃ sīlaṃ lokiyaṃ.32. 8. In the seventh dyad all virtue subject to cankers is mundane;
Anāsavaṃ lokuttaraṃ.that not subject to cankers is supramundane.
Tattha lokiyaṃ bhavavisesāvahaṃ hoti bhavanissaraṇassa ca sambhāro.Herein, the mundane brings about improvement in future becoming and is a prerequisite for the escape from becoming,
Yathāha – ‘‘vinayo saṃvaratthāya, saṃvaro avippaṭisāratthāya, avippaṭisāro pāmojjatthāya, pāmojjaṃ pītatthāya,according as it is said: “Discipline is for the purpose of restraint, restraint is for the purpose of non-remorse, non-remorse is for the purpose of gladdening, gladdening is for the purpose of happiness,
pīti passaddhatthāya, passaddhi sukhatthāya, sukhaṃ samādhatthāya, samādhi yathābhūtañāṇadassanatthāya,happiness is for the purpose of tranquillity, tranquillity is for the purpose of bliss, bliss is for the purpose of concentration, concentration is for the purpose of correct knowledge and vision,
yathābhūtañāṇadassanaṃ nibbidatthāya, nibbidā virāgatthāya, virāgo vimuttatthāya,correct knowledge and vision is for the purpose of dispassion, dispassion is for the purpose of fading away [of greed], fading away is for the purpose of deliverance,
vimutti vimuttiñāṇadassanatthāya, vimuttiñāṇadassanaṃ anupādāparinibbānatthāya,deliverance is for the purpose of knowledge and vision of deliverance, knowledge and vision of deliverance is for the purpose of complete extinction [of craving, etc.] through not clinging.
etadatthā kathā, etadatthā mantanā, etadatthā upanisā, etadatthaṃ sotāvadhānaṃ, yadidaṃ anupādācittassa vimokkho’’ti (pari. 366).Talk has that purpose, counsel has that purpose, support has that purpose, giving ear has that purpose, that is to say, the liberation of the mind through not clinging” (Vin V 164).
Lokuttaraṃ bhavanissaraṇāvahaṃ hoti paccavekkhaṇañāṇassa ca bhūmītiThe supramundane brings about the escape from becoming and is the plane of reviewing knowledge.
evaṃ lokiyalokuttaravasena duvidhaṃ.So it is of two kinds as mundane and supramundane.
12. Tikesu paṭhamattike hīnena chandena cittena vīriyena vīmaṃsāya vā pavattitaṃ hīnaṃ.33. 9. In the first of the triads the inferior is produced by inferior zeal, [purity of] consciousness, energy, or inquiry;
Majjhimehi chandādīhi pavattitaṃ majjhimaṃ.the medium is produced by medium zeal, etc.;
Paṇītehi paṇītaṃ.the superior, by superior (zeal, and so on).
Yasakāmatāya vā samādinnaṃ hīnaṃ.That undertaken out of desire for fame is inferior;
Puññaphalakāmatāya majjhimaṃ.that undertaken out of desire for the fruits of merit is medium;
Kattabbamevidanti ariyabhāvaṃ nissāya samādinnaṃ paṇītaṃ.that undertaken for the sake of the noble state thus, “This has to be done” is superior.
‘‘Ahamasmi sīlasampanno, ime panaññe bhikkhū dussīlā pāpadhammā’’ti evaṃ attukkaṃsanaparavambhanādīhi upakkiliṭṭhaṃ vā hīnaṃ.Or again, that defiled by self-praise and disparagement of others, etc., thus, “I am possessed of virtue, but these other bhikkhus are ill-conducted and evil-natured” (M I 193), is inferior;
Anupakkiliṭṭhaṃ lokiyaṃ sīlaṃ majjhimaṃ.undefiled mundane virtue is medium;
Lokuttaraṃ paṇītaṃ.supramundane is superior.
Taṇhāvasena vā bhavabhogatthāya pavattitaṃ hīnaṃ.Or again, that motivated by craving, the purpose of which is to enjoy continued existence, is inferior;
Attano vimokkhatthāya pavattitaṃ majjhimaṃ.that practiced for the purpose of one's own deliverance is medium;
Sabbasattānaṃ vimokkhatthāya pavattitaṃ pāramitāsīlaṃ paṇītantithe virtue of the perfections practiced for the deliverance of all beings is superior.
evaṃ hīnamajjhimapaṇītavasena tividhaṃ.So it is of three kinds as inferior, medium, and superior.
Dutiyattike attano ananurūpaṃ pajahitukāmena attagarunā attanigāravena pavattitaṃ34. 10. In the second triad that practiced out of self-regard by one who regards self and desires to abandon what is unbecoming to self
attādhipateyyaṃ.is virtue giving precedence to self.
Lokāpavādaṃ pariharitukāmena lokagarunā loke gāravena pavattitaṃThat practiced out of regard for the world and out of desire to ward off the censure of the world
lokādhipateyyaṃ.is virtue giving precedence to the world.
Dhammamahattaṃ pūjetukāmena dhammagarunā dhammagāravena pavattitaṃThat practiced out of regard for the Dhamma and out of desire to honour the majesty of the Dhamma
dhammādhipateyyantiis virtue giving precedence to the Dhamma.
evaṃ attādhipateyyādivasena tividhaṃ.So it is of three kinds as giving precedence to self, and so on.
Tatiyattike yaṃ dukesu nissitanti vuttaṃ,35. 11. In the third triad the virtue that in the dyads was called dependent (no. 5)
taṃ taṇhādiṭṭhīhi parāmaṭṭhattā parāmaṭṭhaṃ.is adhered-to because it is adhered-to through craving and [false] view.
Puthujjanakalyāṇakassa maggasambhārabhūtaṃThat practiced by the magnanimous ordinary man as the prerequisite of the path,
sekkhānañca maggasampayuttaṃ aparāmaṭṭhaṃ.and that associated with the path in trainers, are not-adhered-to.
Sekkhāsekkhānaṃ phalasampayuttaṃ paṭippassaddhanti evaṃ parāmaṭṭhādivasena tividhaṃ.That associated with trainers' and non-trainers' fruition is tranquillized. So it is of three kinds as adhered-to, and so on.
Catutthattike yaṃ āpattiṃ anāpajjantena pūritaṃ, āpajjitvā vā puna katapaṭikammaṃ, taṃ visuddhaṃ.36. 12. In the fourth triad that fulfilled by one who has committed no offence or has made amends after committing one is pure.
Āpattiṃ āpannassa akatapaṭikammaṃ avisuddhaṃ.So long as he has not made amends after committing an offence it is impure.
Vatthumhi vā āpattiyā vā ajjhācāre vā vematikassa sīlaṃVirtue in one who is dubious about whether a thing constitutes an offence or about what grade of offence has been committed or about whether he has committed an offence
vematikasīlaṃ nāma.is dubious.
Tattha yoginā avisuddhasīlaṃ visodhetabbaṃ,Herein, the meditator should purify impure virtue.
vematike vatthujjhācāraṃ akatvā vimati paṭivinetabbāIf dubious, he should avoid cases about which he is doubtful and should get his doubts cleared up.
‘‘iccassa phāsu bhavissatī’’ti evaṃ visuddhādivasena tividhaṃ.In this way his mind will be kept at rest. So it is of three kinds as pure, and so on.
Pañcamattike catūhi ariyamaggehi tīhi ca sāmaññaphalehi sampayuttaṃ sīlaṃ sekkhaṃ.37. 13. In the fifth triad the virtue associated with the four paths and with the [first] three fruitions is that of the trainer.
Arahattaphalasampayuttaṃ asekkhaṃ.That associated with the fruition of Arahantship is that of the non-trainer.
Sesaṃ nevasekkhanāsekkhanti evaṃ sekkhādivasena tividhaṃ.The remaining kinds are that of the neither-trainer-nor-non-trainer. So it is of three kinds as that of the trainer, and so on.
Paṭisambhidāyaṃ pana yasmā loke tesaṃ tesaṃ sattānaṃ pakatipi sīlanti vuccati, yaṃ sandhāya38. But in the world the nature of such and such beings is called their “habit” (sīla) of which they say:
‘‘ayaṃ sukhasīlo, ayaṃ dukkhasīlo, ayaṃ kalahasīlo, ayaṃ maṇḍanasīlo’’ti bhaṇanti,“This one is of happy habit (sukha-sīla), this one is of unhappy habit, this one is of quarrelsome habit, this one is of dandified habit.”
tasmā tena pariyāyena ‘‘tīṇi sīlāni,Because of that it is said in the Paṭisambhidā figuratively: “Three kinds of virtue (habit):
kusalasīlaṃ akusalasīlaṃ abyākatasīlanti (paṭi. ma. 1.39).profitable virtue, unprofitable virtue, indeterminate virtue” (Paṭis I 44).
Evaṃ kusalādivasenapi tividhanti vuttaṃ.So it is also called of three kinds as profitable, and so on.
Tattha akusalaṃ imasmiṃ atthe adhippetassa sīlassa lakkhaṇādīsu ekenapi na sametīti idha na upanītaṃ,Of these, the unprofitable is not included here since it has nothing whatever to do with the headings beginning with the characteristic, which define virtue in the sense intended in this [chapter].
tasmā vuttanayenevassa tividhatā veditabbā.So the threefoldness should be understood only in the way already stated.
13. Catukkesu paṭhamacatukke –39. 14. In the first of the tetrads:
Yodha sevati dussīle, sīlavante na sevati; Vatthuvītikkame dosaṃ, na passati aviddasu.The unvirtuous he cultivates, He visits not the virtuous, And in his ignorance he sees No fault in a transgression here,
Micchāsaṅkappabahulo, indriyāni na rakkhati; Evarūpassa ve sīlaṃ, jāyate hānabhāgiyaṃ.With wrong thoughts often in his mind His faculties he will not guard— Virtue in such a constitution Comes to partake of diminution.
Yo panattamano hoti, sīlasampattiyā idha; Kammaṭṭhānānuyogamhi, na uppādeti mānasaṃ.But he whose mind is satisfied. With virtue that has been achieved, Who never thinks to stir himself And take a meditation subject up,
Tuṭṭhassa sīlamattena, aghaṭantassa uttari; Tassa taṃ ṭhitibhāgiyaṃ, sīlaṃ bhavati bhikkhuno.Contented with mere virtuousness, Nor striving for a higher state— His virtue bears the appellation Of that partaking of stagnation.
Sampannasīlo ghaṭati, samādhatthāya yo pana; Visesabhāgiyaṃ sīlaṃ, hoti etassa bhikkhuno.But who, possessed of virtue, strives With concentration for his aim— That bhikkhu's virtue in its function Is called partaking of distinction.
Atuṭṭho sīlamattena, nibbidaṃ yonuyuñjati; Hoti nibbedhabhāgiyaṃ, sīlametassa bhikkhunoti.Who finds mere virtue not enough But has dispassion for his goal— His virtue through such aspiration Comes to partake of penetration.
Evaṃ hānabhāgiyādivasena catubbidhaṃ.So it is of four kinds as partaking of diminution, and so on.
Dutiyacatukke bhikkhū ārabbha paññattasikkhāpadāni, yāni ca nesaṃ bhikkhunīnaṃ paññattito rakkhitabbāni,40. 15. In the second tetrad there are training precepts announced for bhikkhus to keep irrespective of what is announced for bhikkhunīs.
idaṃ bhikkhusīlaṃ.This is the virtue of bhikkhus.
Bhikkhuniyo ārabbha paññattasikkhāpadāni, yāni ca tāsaṃ bhikkhūnaṃ paññattito rakkhitabbāni,There are training precepts announced for bhikkhunīs to keep irrespective of what is announced for bhikkhus.
idaṃ bhikkhunisīlaṃ.This is the virtue of bhikkhunīs.
Sāmaṇerasāmaṇerīnaṃ dasasīlāni anupasampannasīlaṃ.The ten precepts of virtue for male and female novices are the virtue of the not fully admitted.
Upāsakaupāsikānaṃ niccasīlavasena pañcasikkhāpadāni, sati vā ussāhe dasa, uposathaṅgavasena aṭṭhāti idaṃ gahaṭṭhasīlantiThe five training precepts—ten when possible—as a permanent undertaking and eight as the factors of the Uposatha Day, for male and female lay followers are the virtue of the laity.
evaṃ bhikkhusīlādivasena catubbidhaṃ.So it is of four kinds as the virtue of bhikkhus, and so on.
Tatiyacatukke uttarakurukānaṃ manussānaṃ avītikkamo pakatisīlaṃ.41. 16. In the third tetrad the non-transgression on the part of Uttarakuru human beings is natural virtue.
Kuladesapāsaṇḍānaṃ attano attano mariyādācārittaṃ ācārasīlaṃ.Each clan's or locality's or sect's own rules of conduct are customary virtue.
‘‘Dhammatā esā, ānanda, yadā bodhisatto mātukucchiṃ okkanto hoti na bodhisattamātu purisesu mānasaṃ uppajji kāmaguṇūpasaṃhita’’nti evaṃ vuttaṃ bodhisattamātusīlaṃ dhammatāsīlaṃ.The virtue of the Bodhisatta's mother described thus: “It is the necessary rule, Ānanda, 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.
Mahākassapādīnaṃ pana suddhasattānaṃ, bodhisattassa ca tāsu tāsu jātīsu sīlaṃ pubbahetukasīlantiBut the virtue of such pure beings as Mahā Kassapa, etc., and of the Bodhisatta in his various births is virtue due to previous causes.
evaṃ pakatisīlādivasena catubbidhaṃ.So it is of four kinds as natural virtue, and so on.
Catutthacatukke yaṃ bhagavatā ‘‘idha bhikkhu pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesū’’ti (vibha. 508; dī. ni. 1.193) vuttaṃ sīlaṃ,42. 17. In the fourth tetrad: (a) The virtue described by the Blessed One thus: “Here a bhikkhu dwells restrained with the Pātimokkha 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)”
idaṃ pātimokkhasaṃvarasīlaṃ nāma.is virtue of Pātimokkha restraint.
Yaṃ pana ‘‘so cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī, yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ,(b) That described thus: “On seeing a visible object with the eye, 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;
tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.he enters upon the way of its restraint, he guards the eye faculty, undertakes the restraint of the eye faculty.
Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe…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 …
manasā dhammaṃ viññāya na nimittaggāhī…pe… manindriye saṃvaraṃ āpajjatī’’ti (ma. ni. 1.22, 411; dī. ni. 1.213; a. ni. 4.198) vuttaṃ, idaṃ indriyasaṃvarasīlaṃ.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.
Yā pana ājīvahetupaññattānaṃ channaṃ sikkhāpadānaṃ vītikkamassa, ‘‘kuhanā lapanā nemittikatā nippesikatā lābhena lābhaṃ nijigīsanatā’’ti evamādīnañca pāpadhammānaṃ vasena pavattā micchājīvā virati,(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)
idaṃ ājīvapārisuddhisīlaṃ.is virtue of livelihood purification.
‘‘Paṭisaṅkhā yoniso cīvaraṃ paṭisevati, yāvadeva sītassa paṭighātāyā’’ti (ma. ni. 1.23; a. ni. 6.58) ādinā nayena vutto paṭisaṅkhānaparisuddho catupaccayaparibhogo paccayasannissitasīlaṃ nāma.(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 I 10) is called virtue concerning requisites.