Catutthacatukke yaṃ bhagavatā ‘‘idha bhikkhu pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesū’’ti (vibha. 508; dī. ni. 1.193) vaṃ vuttaṃ sīlaṃ, idaṃ pātimokkhasaṃvarasīlaṃ nāma.
Ñ(I,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' (Vbh.244), is virtue of Pātimokkha restraint.
Yaṃ pana ‘‘so cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī, yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.
其次：「彼人眼见色已，不取于相，[PTS 016] 不取细相。因为他的眼根若不防护而住，则为贪、忧、诸恶、不善法所侵入，故彼防护而行道，保护眼根，作眼根律仪。
Ñ: (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; 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… 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.
Ñ: 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 ... 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, idaṃ ājīvapārisuddhisīlaṃ.
Ñ: (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) 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.
Ñ: (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.
Han: I think this is the important aspect of Sīla chapter. So let us have a bird’s eye view of the four virtues.
In paragraph (I,25) the four virtues are mentioned as follows.
17. As virtue of Pātimokkha restraint, of restraint of sense faculties, of purification of livelihood, and that concerning requisites.
Han: Now the detailed explanations of these four virtues are coming.
(a) virtue of Pātimokkha restraint (paras 43-52)
(b) virtue of restraint of sense faculties (paras 53-59)
(c) virtue of purification of livelihood (paras 60-84)
(d) virtue concerning requisites (paras 85-97)
Han: They are again explained in the following paragraphs.
(a) virtue of Pātimokkha restraint (paras 98-99)
(b) virtue of restraint of sense faculties (paras 100-110)
(c) virtue of purification of livelihood (paras 111-122)
(d) virtue concerning requisites (paras 123-130)