[81] *Whatever person [declares] his own virtues and observances (yo attano sīlavatāni jantu)*: **Whatever (yo)** means whoever, of whatever sort, however engaged, however situated, of whatever character, whatever station he has attained, endowed with whatever qualities — whether a khattiya, a brāhmaṇa, a vessa, or a sudda; a householder or one gone forth; a deva or a human being. **Virtues and observances (sīlavatāni)**: there is that which is both virtue (sīla) and observance (vatta); there is that which is an observance but not virtue.
What is both virtue and observance? Here a bhikkhu is virtuous: he dwells restrained by the restraint of the Pāṭimokkha, accomplished in conduct and resort, seeing peril in the slightest faults; having undertaken them, he trains in the training rules. Whatever restraint, self-control, and non-transgression there is therein — this is virtue. The undertaking of it is observance. In the sense of restraint it is virtue; in the sense of undertaking it is observance. This is called both virtue and observance.
What is an observance but not virtue? The eight austere practices (dhutaṅga): the forest-dweller's practice, the alms-food-eater's practice, the refuse-rag-wearer's practice, the triple-robe-wearer's practice, the house-to-house-seeker's practice, the practice of not eating food offered afterwards, the sitter's practice, and the any-bed-user's practice — this is called an observance but not virtue. The undertaking of energy (viriya) is also called an observance but not virtue. One exerts and strives with the mind (citta) thus: "Willingly, let skin and sinews and bones dry up; let the flesh and blood in the body wither away — there shall be no relaxing of energy without attaining what can be attained by manly strength, by manly power, by manly energy, by manly exertion." Even such an undertaking of energy is called an observance but not virtue. One exerts and strives with the mind thus: "I shall not break this cross-legged posture until my mind is liberated from the taints (āsava) through non-clinging." Even such an undertaking of energy is called an observance but not virtue. One exerts and strives with the mind thus:
> "I shall not eat, I shall not drink,
> nor shall I leave the dwelling,
> nor shall I lie down upon my side,
> so long as the dart of craving (taṇhā) is not drawn out."
Even such an undertaking of energy is called an observance but not virtue. One exerts and strives with the mind thus: "I shall not rise from this seat, I shall not step down from the walking path, I shall not leave the dwelling, I shall not leave the half-gabled house, I shall not leave the mansion, I shall not leave the flat-roofed building, I shall not leave the cave, I shall not leave the rock cell, I shall not leave the hut, I shall not leave the peaked house, I shall not leave the watchtower, I shall not leave the round hall, I shall not leave the raised lodge (uddaṇḍa), I shall not leave the attendance hall, I shall not leave the pavilion, I shall not leave the foot of the tree, until my mind is liberated from the taints through non-clinging." Even such an undertaking of energy is called an observance but not virtue. One exerts and strives with the mind thus: "In this very morning I shall bring forth, gather, attain, contact, and realize the noble Dhamma." Even such an undertaking of energy is called an observance but not virtue. One exerts and strives with the mind thus: "At this very midday — in this very evening — before this very meal — after this very meal — in this very first watch — in this very middle watch — in this very last watch — in this dark fortnight — in this bright fortnight — in this rainy season — in this winter — in this summer — in this first stage of life — in this middle stage of life — in this last stage of life, I shall bring forth, gather, attain, contact, and realize the noble Dhamma." Even such an undertaking of energy is called an observance but not virtue. **Person (jantu)**: a being, a man, a youth, a person, an individual, a living being, one who is born, a creature, one governed by kamma (indagū), a human. Hence: "whatever person [declares] his own virtues and observances."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.