English
Becomes conducive to distinction for the bhikkhu. Not content with virtue alone, He who applies himself to disenchantment; For him, that virtue Becomes conducive to penetration for the bhikkhu. Thus, in terms of decline, etc., it is fourfold. In the second quad, the training rules laid down concerning bhikkhus, and those which are to be observed by bhikkhunis from their own laid-down rules, this is bhikkhu virtue. The training rules laid down concerning bhikkhunis, and those which are to be observed by bhikkhus from their own laid-down rules, this is bhikkhuni virtue. For male and female novices, the ten precepts are the virtue of the unordained. For male and female lay followers, in terms of daily virtue, five training rules, or if there is zeal, ten, or in terms of Uposatha factors, eight – this is householder virtue. Thus, in terms of bhikkhu virtue, etc., it is fourfold. In the third quad, for the people of Uttarakuru, non-transgression is natural virtue. For families, countries, and sects, their respective customary conduct is customary virtue. "This is the nature of things, Ananda, that when a Bodhisatta enters his mother's womb, no thought connected with sensual pleasures arises in the Bodhisatta's mother towards men" – thus spoken, the virtue of the Bodhisatta's mother is natural law virtue. But for pure beings like Mahākassapa, and for the Bodhisatta in various births, their virtue is virtue due to past causes. Thus, in terms of natural virtue, etc., it is fourfold. In the fourth quad, that which by the Blessed One: "Here a bhikkhu dwells restrained by the restraint of the Pātimokkha, endowed with good conduct and resort... Regarding the precept “seeing danger in the slightest faults, he undertakes and trains in the training rules”— this is called the Pātimokkha restraint morality. As for what is said: “He, having seen a form with the eye, is not a seizer of its features, nor of its secondary characteristics. For if he were to dwell with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure would flow in upon him. He practices for its restraint, he guards the eye faculty, he undertakes restraint in the eye faculty. Having heard a sound with the ear… having smelled an odor with the nose… having tasted a flavor with the tongue… having touched a tangible with the body… having cognized a mental phenomenon with the mind, he is not a seizer of its features… he undertakes restraint in the mind faculty”— this is called the sense-faculty restraint morality. As for the abstention from wrong livelihood, which arises from the transgression of the six training rules enjoined for the sake of livelihood, such as “deceit, flattery, hinting, belittling, and seeking gain with gain,” and other such evil states, this is called the purification of livelihood morality. “Reflecting wisely, he makes use of robes only for the purpose of warding off cold,” and so on, the use of the four requisites, purified by wise reflection, is called the morality connected with requisites. Pātimokkha Restraint Morality 14. Herein, this is the analytical discourse, beginning from the start, together with the explanation of the successive words. “Herein” means in this Dispensation. “Monk” means a son of good family who has gone forth in faith, so called either because he sees danger in saṃsāra or because he wears patched robes, and so on. “Restrained with the Pātimokkha restraint”— here, “Pātimokkha” means the morality of the training rules. For it protects him who guards it, it liberates him, frees him from suffering in the lower realms and so on; therefore it is called Pātimokkha. Restraining is restraint; this is a name for the non-transgression of bodily and verbal actions. The Pātimokkha itself is restraint, Pātimokkha restraint. By that Pātimokkha restraint restrained, Pātimokkha restraint-restrained, approached, endowed, this is the meaning. "He dwells" means "he moves about". The meaning of "endowed with good conduct and resort" and so on, should be understood in the way it comes in the Pāli (text). For it has been said – "Endowed with good conduct and resort" means there is conduct, there is misconduct; Therein, what is misconduct? Bodily transgression, verbal transgression, bodily and verbal transgression, this is called misconduct. All immorality is misconduct. Herein, some person, by giving bamboo, or by giving leaves, or by giving flowers, fruits, bathing powder, tooth-sticks, or by flattery, or by being a bean-soup-maker, or by being a servant, or by being a messenger on foot, or by any other wrong livelihood condemned by the Buddha, maintains his life, this is called misconduct. Therein, what is conduct? Bodily non-transgression, verbal non-transgression, bodily and verbal non-transgression, this is called conduct. All moral restraint is conduct. Herein, some person, not by giving bamboo, nor by giving leaves, flowers, fruits, bathing powder, tooth-sticks, nor by flattery, nor by being a bean-soup-maker, nor by being a servant, nor by being a messenger on foot, nor by any other wrong livelihood condemned by the Buddha, maintains his life, this is called conduct. "Resort" means there is resort, there is non-resort. Therein, what is non-resort? Herein, some person has a prostitute as a resort, or a widow, a mature maiden, a eunuch, a bhikkhunī, or has a liquor house as a resort, he dwells associated with kings, with royal ministers, with sectarians, with disciples of sectarians, with inappropriate association, or those families that are without faith, without confidence, without support, abusive and reviling, wishing harm, wishing ill, wishing discomfort, wishing no security for bhikkhus, bhikkhunīs, male lay followers, female lay followers, such families he frequents, he associates with, he attends upon, this is called non-resort. Therein, what is resort? Herein, some person does not have a prostitute as a resort, or …and so on… he does not frequent taverns, he lives unassociated with kings… …and so on… with disciples of other sects with an unsuitable association. Or, those families that are faithful, devout, like a watering place, illuminated by the saffron robe, withstanding the winds of ascetics, desiring welfare… …and so on… desiring security from bondage for monks… …and so on… for female lay followers— he frequents, associates with, and attends upon such families. This is called 'range'. Thus, endowed, fully endowed, approached, fully approached, attained, accomplished, possessed of this conduct and this range, therefore he is called "accomplished in conduct and range" (Vibh. 511). Moreover, here, conduct and range are to be understood by this method as well. Misconduct is indeed twofold: bodily and verbal. Among these, what is bodily misconduct? Here, some individual, even when in the Sangha, acting disrespectfully, stands even while jostling elder monks, sits even while jostling, stands in front, sits in front, sits on a high seat, sits covering his head, speaks while standing, speaks while gesticulating with his arms, walks with sandals while elder monks are walking without sandals, walks on a high promenade while they are walking on a low promenade, walks on a promenade while they are walking on the ground, stands even pressing against elder monks, sits even pressing against, even pushes away junior monks from their seats, even in the hot bathhouse, without asking elder monks, he puts in firewood, closes the door, even at the water-landing, he descends even while jostling elder monks, descends in front, bathes even while jostling, bathes in front, ascends even while jostling, ascends in front, even when entering a house, he walks even while jostling elder monks, walks in front, and walks ahead, ahead of elder monks, and those private rooms of families, hidden and concealed, where women of the family and young girls of the family sit, he enters there suddenly, and… touches the head of a young boy, this is called bodily misconduct. Now, what is verbal misconduct? Here, some person, even when in the Saṅgha, disrespectfully, without asking the elder monks, preaches the Dhamma. He answers questions, he recites the Pātimokkha, he preaches while standing, he preaches while waving his arms, when entered into a house, he says to a woman or a girl: "What is there, of such and such a name, of such and such a clan? Is there gruel? Is there rice? Is there food? What shall we drink? What shall we eat? What shall we consume? Or what will you give me?" He babbles, this is called verbal misconduct. (Its opposite, good conduct, should be understood.) Furthermore, a monk, respectful, reverential, endowed with shame and fear of wrongdoing, well-dressed, well-covered, with graceful going forth and returning, looking forward and looking around, bending and stretching, with downcast eyes, endowed with proper deportment, with guarded doors of the senses, moderate in eating, devoted to wakefulness, endowed with mindfulness and clear comprehension, of few wishes, contented, with aroused energy, diligent in observing minor rules of conduct, abounding in respect and reverence, dwells. This is called good conduct. Thus, good conduct should be understood. As for range (gocara), it is threefold: range of support, range of protection, range of attachment. Now, what is the range of support? A good friend, endowed with the ten qualities of speech, relying on whom one hears what was unheard, purifies what was heard, dispels doubt, straightens one's view, calms one's mind. Or, by following whom, one grows in faith, grows in virtue, in learning, in generosity, in wisdom. This is called the range of support. What is the range of protection? Here, a monk, having entered a house, walking on the street, with downcast eyes, seeing only a yoke's length ahead, well-restrained, he goes. Not looking at an elephant, not at a horse, not at a chariot, not at a foot soldier, not at a woman, not at a man,