[333] He who has thus gone forth, being endowed with the training and way of life (sikkhāsājīva) of the bhikkhus, abandoning the destruction of living beings, abstains from the destruction of living beings; with rod laid down, with weapon laid down, conscientious, merciful, he dwells compassionate for the welfare of all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, he dwells with himself made pure, not by theft. Abandoning unchastity, he lives the celibate life (brahmacārī), living apart, abstaining from sexual intercourse, the practice of villagers. Abandoning false speech, he abstains from false speech; he is a speaker of truth, an adherer to truth, steadfast, trustworthy, no deceiver of the world. Abandoning divisive speech, he abstains from divisive speech: having heard something here, he does not repeat it there to divide these people; or having heard something there, he does not repeat it here to divide those people. Thus he is a reconciler of those who are divided and a promoter of those who are united; rejoicing in concord, delighting in concord, taking joy in concord, he speaks words that create concord. Abandoning harsh speech, he abstains from harsh speech; such speech as is blameless, pleasing to the ear, lovable, going to the heart, urbane, dear to the many folk and agreeable to the many folk — such speech he speaks. Abandoning idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Dhamma, speaks on the Discipline; he speaks at the right time words worth treasuring, with reasons, measured, and connected with the good.
He abstains from damaging seeds and plants. He eats at a single meal, refraining at night, abstaining from eating at the wrong time. He abstains from seeing dancing, singing, instrumental music, and shows. He abstains from wearing garlands, scents, and unguents, and from occasions for adornment and beautification. He abstains from high and large beds. He abstains from accepting gold and silver. He abstains from accepting raw grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting female and male slaves. He abstains from accepting goats and sheep. He abstains from accepting fowl and pigs. He abstains from accepting elephants, cattle, horses, and mares. He abstains from accepting fields and land. He abstains from going on errands and running messages. He abstains from buying and selling. He abstains from false weights, false metals, and false measures. He abstains from bribery, deception, and fraud. He abstains from cutting, killing, binding, brigandage, plunder, and violence.
He is content with a robe to protect the body and with almsfood to sustain the belly; wherever he goes, he sets out taking only these along with him. Just as a bird, wherever it flies, flies with its wings as its only burden, even so a bhikkhu is content with a robe to protect the body and with almsfood to sustain the belly; wherever he goes, he sets out taking only these along with him. Endowed with this noble aggregate of virtue (sīlakkhandha), he experiences within himself a blameless happiness.
On seeing a form with the eye, he does not grasp at its signs, does not grasp at its features. Since, if he dwelt with the eye faculty unrestrained, evil unwholesome states of covetousness and grief (abhijjhā-domanassa) might flow in upon him, he practices for its restraint: he guards the eye faculty, he undertakes the restraint of the eye faculty. On hearing a sound with the ear … on smelling an odor with the nose … on tasting a flavor with the tongue … on touching a tangible with the body … on cognizing a mental object with the mind (citta-object, mano), he does not grasp at its signs, does not grasp at its features. Since, if he dwelt with the mind faculty unrestrained, evil unwholesome states of covetousness and grief might flow in upon him, he practices for its restraint: he guards the mind faculty, he undertakes the restraint of the mind faculty. Endowed with this noble restraint of the faculties, he experiences within himself an unsullied happiness.
He acts with clear comprehension (sampajānakārī) when going forward and returning; he acts with clear comprehension when looking ahead and looking aside; he acts with clear comprehension when bending and stretching his limbs; he acts with clear comprehension when wearing the outer robe and carrying the bowl and robes; he acts with clear comprehension when eating, drinking, chewing, and tasting; he acts with clear comprehension when defecating and urinating; he acts with clear comprehension when walking, standing, sitting, falling asleep, waking, speaking, and keeping silent.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.