English
It is of four kinds by way of tending to decline, tending to remain, tending to distinction, and tending to penetration. in the manner of the precepts of monks, nuns, unordained persons, and laypeople; in the manner of the precepts that are natural conduct, the norm, and due to prior causes; and in the manner of the precepts of restraint by the Pātimokkha, restraint of the senses, purity of livelihood, and reliance on requisites. Fivefold, in the manner of precepts of limited purity, etc. This has also been said in the Paṭisambhidāmagga: "Five kinds of virtue: virtue of limited purity, virtue of unlimited purity, virtue of complete purity, virtue of ungrasped purity, virtue of tranquilized purity." (Paṭi. Ma. 1.37) Likewise, in the manner of abandonment, abstinence, volition, restraint, and non-transgression. 11. Here, in the one-fold division, the meaning should be understood in the way already stated. In the two-fold division, that which is the fulfillment of the training rules enjoined by the Blessed One as "this should be done" is called conduct (cāritta). That which is the non-doing of what is prohibited as "this should not be done" is called abstinence (vāritta). Here is the meaning of the words: They act, they proceed in those virtues by fulfilling them, thus it is conduct. They protect, they guard what is prohibited by it, thus it is abstinence. Here, conduct is accomplished by faith and effort; abstinence is accomplished by faith. Thus, it is two-fold by way of conduct and abstinence. In the second pair, abhisamācāra means excellent conduct. Abhisamācāra itself is ābhisamācārika. Or, that which is enjoined with reference to excellent conduct is ābhisamācārika; this is a designation for the remaining precepts apart from the eight precepts concerning livelihood. That which is the initial state of the holy life of the path is ādibrahmacariyaka; this is a designation for the eight precepts concerning livelihood. For that is the initial state of the path, as it must be purified in the preliminary stage itself. Therefore, it is said: "Indeed, his bodily action, verbal action, and livelihood are purified beforehand." (M.N. 3.431) Or, those training rules that are called "minor and lesser" are this ābhisamācārika virtue. The rest is ādibrahmacariyaka. Or, that which is included in both Vibhaṅgas is ādibrahmacariyaka. That which is included in the duties of the Khandhakas is ābhisamācārika. By the accomplishment of that, ādibrahmacariyaka is accomplished. These It is said: "It is not possible, monks, that a bhikkhu, without fulfilling the preliminary conduct, will fulfill the fundamental holy life." (AN 5.21) Thus, it is twofold by way of preliminary conduct and fundamental holy life. In the third pair, mere abstention from killing and so forth is the virtue of abstention. The rest, such as intention, is the virtue of non-abstention. Thus, it is twofold by way of abstention and non-abstention. In the fourth pair, "reliance" means two reliances: reliance on craving and reliance on views. Therein, that which is practiced by one desiring prosperity in existence, saying: "By this virtue, I shall become a deva or some other deva," this is reliant on craving. That which is practiced with the view of purity, saying: "Purity by virtue," this is reliant on views. But that which is supramundane and mundane, being a requisite for it, this is non-reliant. Thus, it is twofold by way of reliant and non-reliant. In the fifth pair, virtue undertaken with a time limit is time-bound. That which is undertaken for life and practiced accordingly is life-long. Thus, it is twofold by way of time-bound and life-long. In the sixth pair, that which is limited by gain, fame, relatives, limbs, or life is called "limited by what is seen." The opposite is unlimited. And it is also said in the Paṭisambhidā: "What is that virtue which is limited? There is virtue limited by gain, there is virtue limited by fame, there is virtue limited by relatives, there is virtue limited by limbs, there is virtue limited by life. What is that virtue limited by gain? Here, for the sake of gain, for the reason of gain, for the cause of gain, someone transgresses a precept as undertaken. This is that virtue limited by gain." (Paṭi. Ma. 1.38) By this same method, the others should also be elaborated. And in the explanation of the unlimited, it is said: "What is that virtue not limited by gain? Here, for the sake of gain, for the reason of gain, for the cause of gain, someone, a precept as undertaken..." does not even generate the thought to transgress a precept, how will he transgress it? This virtue is not for the sake of gain." By this method, the others should also be elaborated. Thus, there are two kinds: with limit and without limit. In the seventh pair, all virtue with taints is worldly. Without taints, it is supramundane. Therein, the worldly brings about special existences and is a preparation for liberation from existence. As it is said: "Discipline is for restraint. Restraint is for freedom from remorse. Freedom from remorse is for joy. Joy is for rapture. Rapture is for tranquility. Tranquility is for happiness. Happiness is for concentration. Concentration is for knowledge and vision of things as they are. Knowledge and vision of things as they are is for disenchantment. Disenchantment is for dispassion. Dispassion is for liberation. Liberation is for knowledge and vision of liberation. Knowledge and vision of liberation is for unattached final Nibbāna. For this purpose is the talk. For this purpose is the counsel. For this purpose is the instruction. For this purpose is the listening with attention. Namely, the liberation of the unattached mind." The supramundane brings about liberation from existence and is the ground for the knowledge of review. Thus, there are two kinds: worldly and supramundane. 12. In the first triad, that which is brought about by low desire, thought, effort, or investigation is low. That brought about by moderate desire, etc., is moderate. That by excellent ones is excellent. Or that undertaken for the sake of fame is low. For the sake of the fruit of merit, it is moderate. That undertaken with the thought 'this is what should be done,' relying on the noble state, is excellent. Or that defiled by self-praise and disparagement of others, such as 'I am virtuous, but these other monks are immoral and of evil conduct,' is low. Undefiled worldly virtue is moderate. Supramundane is excellent. Or that brought about by craving for existence and enjoyment is low. That brought about for one's own liberation is moderate. That virtue of perfections brought about for the liberation of all beings is excellent. Thus, in terms of low, moderate, and excellent... threefold. In the second triad, self-mastery is that which is practiced by one who wishes to abandon what is unsuited to oneself, who reveres oneself, who is respectful of oneself. World-mastery is that which is practiced by one who wishes to avoid the censure of the world, who reveres the world, who is respectful of the world. Dhamma-mastery is that which is practiced by one who wishes to honor the greatness of the Dhamma, who reveres the Dhamma, who is respectful of the Dhamma. Thus, it is threefold in terms of self-mastery and so on. In the third triad, that which is said to be "dependent on suffering" is "grasped" because it is grasped by craving and views. That which is the requisite for the path for a virtuous ordinary person, and is associated with the path for trainees, is "ungrasped." That which is associated with the fruit for trainees and non-trainees is "fully tranquilized." Thus, it is threefold in terms of grasped and so on. In the fourth triad, that which is fulfilled by not committing an offense, or, having committed an offense, has been rectified, is "purified." That which is an offense committed and not rectified is "unpurified." The virtue of one who is doubtful about the basis, or the offense, or the transgression, is called "doubtful virtue." There, the meditator should purify unpurified virtue, and regarding the doubtful basis and transgression, should remove the doubt without committing them, "so that it will be comfortable for him." Thus, it is threefold in terms of purified and so on. In the fifth triad, virtue associated with the four noble paths and the three fruits of recluseship is "trainee's." That associated with the fruit of arahantship is "non-trainee's." The rest is "neither trainee's nor non-trainee's." Thus, it is threefold in terms of trainee's and so on. However, in the Paṭisambhidā, since in the world, the nature of various beings is also called "virtue," referring to which they say, "This one is of a happy nature, this one is of a suffering nature, this one is of a quarrelsome nature, this one is of an adornment-loving nature," therefore, by that method, it is said, "There are three virtues: wholesome virtue, unwholesome virtue, and indeterminate virtue." (Paṭi. Ma. 1.39) Thus, it is also said to be threefold in terms of wholesome and so on. There, unwholesome virtue does not correspond to the characteristic and so on of the virtue intended in this context by even one aspect, and so it is not included here. Therefore, its threefold nature should be understood in the manner stated. 13. Ca In the first quad – He who serves the immoral, Does not serve the moral; A fault in transgressing the object, The ignorant one does not see. Abundant in wrong thoughts, He does not guard his faculties; For such a one, indeed, his virtue Becomes conducive to decline. But he who is content With the accomplishment of virtue here; In the application to meditation subjects, Does not arouse his mind. For one content with virtue alone, Not striving further; For him, that virtue Becomes conducive to stability for the bhikkhu. But he who, endowed with virtue, strives For the sake of concentration; For him, that virtue