”morality”, ”virtue”, is a mode of mind and volition (cetana, q.v.) manifested in speech or bodily action (s. karma). It is the foundation of the whole Buddhist practice, and therewith the first of the 3 kinds of training (sikkha^, q.v.) that form the 3-fold division of the 8-fold Path (s. magga), i.e. morality, concentration and wisdom.
Buddhist morality is not, as it may appear from the negative formulations in the Sutta-texts, something negative. And it does not consist in the mere not committing of evil actions, but is in each instance the clearly conscious and intentional restraint from the bad actions in question and corresponds to the simultaneously arising volition.
Morality of the 8-fold Path, namely, right speech, right action and right livelihood, is called ”genuine or natural morality” pakatisi^la), as distinguished from the external rules for monks or laymen, the so-called ”prescribed morality” (pan~n~atti-si^la, q.v.), which, as such, is karmically neutral.
"What now is karmically wholesome morality (kusala-si^la)? It is the wholesome bodily action (ka^ya-kamma, s. karma), wholesome verbal action (vaci^-kamma, s. karma), and also the purity with regard to livelihood which I call morality" (M. 78). Cf. magga, 3-5.
For the 5, 8 and 10 rules, s. sikkha^pada. Further cf. ca^ritta- and va^ritta-si^la.
The 4 kinds of morality consisting of purification (catupa^risuddhi-si^la) are: (1) restraint with regard to the monks” Disciplinary Code, (2) restraint of the senses, (3) purification of livelihood, (4) morality with regard to the 4 requisites (of the monk) .
(1) Restraint with regard to the Disciplinary Code (pa^timokkha-samvara-si^la)."Here the monk is restrained in accordance with the monks” Disciplinary Code, is perfect in conduct and behaviour, and perceiving danger even in the least offences, he trains himself in the rules he has taken upon him" (A . V, 87,109 ,114, etc. ) .
(2) Restraint of the senses (indriya-samvara-si^la)."Whenever the monk perceives a form with the eye, a sound with the ear, an odour with the nose, a taste with the tongue, an impression with the body, an object with the mind, he neither adheres to the appearance as a whole, nor to its parts. And he strives to ward off that 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" (M 38).
(3) Purification of livelihood (a^ji^va-pa^risuddhi-si^la). It consists therein that the monk does not acquire his livelihood in a way unbefitting to a monk.
(4) Morality with regard to the 4 rcquisites (paccaya-sannissita-si^la). It consists therein that the monk is guided by the right mental attitude when making use of the 4 requisites: robes, almsfood, dwelling and medicine."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 support to this body.... Wisely reflecting he makes use of his dwelling... merely to keep off the dangers of weather and to enjoy solitude.... Wisely rerlecting he makes use of the necessary medicines, merely to suppress feelings of sickness that arise, and to reach perfect freedom from suffering" (cf. M. 2).
About these 4 kinds of morality, Vis.M. I gives a detailed exposition.
paccayasannissita-, pacca^vekkhana-si^la:, etc., are terms used in the Com. for the proper contemplation (patisankha^ yoniso) of the 4 requisites of a monk, often dealt with in the old texts (e.g. M. 2). Also the 3 other pa^risuddhi-si^la, as pa^timokkhasamvara-, indriya-, and a^ji^vapa^risuddhi-si^la, though under these names perhaps only known in the Com., are fully dealt with in the old texts, e.g. M.53, D.2, M.2, etc. The terms pannatti- and pan~n~atti-si^la are used only in the Com.