5. The Four Kinds of Morality (Catu-pārisuddhi-Sīla)

There are the four kinds of morality consisting of purification (catu-pārisuddhi-sīla). They are:—

(1) Restraint with regard to the monks’ ‘Disciplinary Code’ (Pātimokkha-saṃvara-sīla),
(2) Restraint of the senses (Indriya-saṃvara-sīla),
(3) Purification of livelihood (Ājīva-pārisudhi-sīla),
(4) Morality with regard to the four requisites (of the monk) (Paccaya-sanissita-sīla),

(1) Restraint with regard to the Disciplinary Code (pātimokkha-saṃvara-sīlia):

“Here the monks is restrained in accordance with the monks’ Disciplinary Code, is perfect in conduct and behavior, and perceiving danger even in the least offenses, he trains himself in the rules he has taken upon him.”^[1] Restraint of behaviour (pāmokkhasaṃvara sīla) means to live within the restraint of the Monastic Code of Discipline (Pātimokkha); to refrain from that which is forbidden, and to practice according to that which is specified, to diligently follow in all the training rules. This kind of sīla is perfected through saddhā, faith.^[2]

(2) Restraint of the senses (indriya-saṃvara-sīla):

“Whenever the monk perceives a form with the eye, a sound with the ear, a taste with the tongue, an impression with the body, an object with the mind, he neither adheres to the appearance as the whole, not to its parts. And he strives to ward off through which evil and unwholesome things, greed and sorrow would arise, if he remained with unguarded senses and he watches over his senses, restrains his senses.”^[3]

Restraint of the senses (indriyasaṃvara sīla) is accomplished by guarding over the mind so as not to let unskillful conditions, such as like, dislike, attachment or aversion, overwhelm it when experiencing any of the six kinds of sense impressions: sight, sound, smell, taste, sensation in the body or thought in the mind. This kind of sīla is perfected through sati, mindfulness or recollection.^[4]

(3) Purification of livelihood (ājīva-pārisuddhi-sīla):

It consists therein that the monk is guided by the right mental attitude when making use of the four requisites: robes, alms-food, dwelling and medicines. “Wisely reflecting he makes use of his robes…..merely to protect himself against cold and heat, etc. Wisely reflecting he makes use of his almsfood…..merely as a prop and supports his body….Wisely reflecting he makes use of his dwelling….merely to keep off the dangers of weather and to enjoy solitude. Wisely reflecting he makes use of his the necessary medicines, merely to suppress feelings of sickness that arise and to reach perfect freedom from suffering.”^[5]

Purity of livelihood (ājīvapārisuddhi sīla) demands that one conduct one’s livelihood honestly, avoiding ways of livelihood that are wrong. For a monk, this includes not bragging about superhuman attainments, such as meditation, such as meditation accomplishments of stages of enlightenment, or asking for special food when one is not sick; refraining from extortion, such as putting, on a display of austerity to impress people into giving offerings; not fawning or sweet talking supporters; not hinting or making signs to get householders to make offerings; not threatening them or bullying them into making offerings; and not bartering with them, such as in giving something little and expecting much in exchange. This kind of sīla, or purity, is perfected vīriya, effort.^[6]

(4) Virtue concerning requisites (paccaya-sannissita-sīla):

“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, for protection from heat, for protection contact with gadflies, flies, wind, burning and creeping things, and only the purpose of concealing the private parts’ is called ‘virtue concerning requisites.”’^[7]

Morality connected with requisites (paccayasannissitasīla) means using the four requisites with circumspection, with an awareness of their true use and value, rather than suing them out of desire. At meal time, this means eating food for the sake of good health, so that one is able to live comfortably enough to practice the Dhamma conveniently, not eating to indulge in the sensual pleasure of eating. This kind of sīla is perfected through paññā, wisdom.^[8]

In respect of these four kinds of morality, Visuddhimagga describes the wide range of exposition in details.

Footnotes and references:

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[1]:

Visuddhimagga I, P. 16. Visuddhimagga Mahātīkā. I, P. 46. D.T. II, P. 76. Pali Text Society II, P. 100.

[2]:

Ibid, P. 16. Ibid, P. 46. Ibid, P 76. Ibid, P. 100.

[3]:

M.A. III, P. 38. Pali Text Society III, P. 147. Visuddhimagga I, P. 16-20. Visuddhimagga Mahātīkā. I, P. 38.

[4]:

Ibid, P. 38. Ibid, P. 147. Ibid, P. 16-20. Ibid, 38.

[5]:

D.A. I, P. Pali Text Society I, P. 181. Sālakkhandha Abhinavatīkā. II, P. 77. Visuddhimagga I, P. 16-22. Buddhist Dictionary. P. 316-19.

[6]:

Vsim. I, P. 16-22.

[7]:

Sāratthadīpanī Tīkā. II, P. 419. Visuddhimagga I, P. 16. Visuddhimagga Mahātīkā. I, P. 56. The Path of Purification. P. 17.

[8]:

Vsim. I, P. 16-29.