[455] He, having thus gone forth, being possessed of the training and way of life of the **bhikkhus** (bhikkhu), 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 and creatures.
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, not by stealth, he dwells with a self become pure.
Abandoning what is contrary to the holy life, he lives the holy life, living aloof, abstaining from sexual intercourse, the way of the village.
Abandoning false speech, he abstains from false speech; a speaker of truth, an adherent of truth, trustworthy, reliable, no deceiver of the world.
Abandoning divisive speech, he abstains from divisive speech: having heard here, he is not one to tell there so as to divide these people; or having heard there, he is not one to tell here so as to divide those people. Thus he is a reconciler of those divided, a promoter of those united; delighting in concord, rejoicing in concord, exulting in concord, he is a speaker of 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, desired by many people, agreeable to many people—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 words worth treasuring, timely, supported by reasons, measured, and connected with the good.
He abstains from injuring seed-life and plant-life.
He eats at one meal a day, refraining at night, abstaining from food at improper times.
He abstains from dancing, singing, instrumental music, and seeing shows.
He abstains from wearing garlands, scents, and unguents, and from occasions of adornment and embellishment.
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 fields and land.
He abstains from accepting goats and sheep.
He abstains from accepting chickens and pigs.
He abstains from accepting elephants, cattle, horses, and mares.
He abstains from going on errands and carrying messages.
He abstains from buying and selling.
He abstains from false weights, false metals, and false measures.
He abstains from bribery, deception, fraud, and duplicity.
He abstains from cutting, killing, binding, highway robbery, plunder, and violence.
He is content with a robe to maintain the body and with almsfood to maintain the belly; wherever he goes, he sets out taking only these along with him. Just as a winged bird, wherever it flies, flies with its wings as its only burden, even so a bhikkhu is content with a robe to maintain the body and with almsfood to maintain the belly; wherever he goes, he sets out taking only these along with him.
Possessed of this noble aggregate of virtue, he experiences within himself a blameless happiness.
Having seen a form with the eye, he does not grasp at its signs, nor does he grasp at its details; since, if he were to dwell with the eye faculty unrestrained, evil, unwholesome states of **covetousness and grief** (abhijjhā-domanassa) might flow in upon him, he practises for its restraint; he guards the eye faculty, he attains restraint over the eye faculty. Having heard a sound with the ear ... having smelt an odour with the nose ... having tasted a flavour with the tongue ... having touched a tangible with the body ... having cognized a mental object with the mind, he does not grasp at its signs, nor does he grasp at its details; since, if he were to dwell with the mind faculty unrestrained, evil, unwholesome states of covetousness and grief might flow in upon him, he practises for its restraint; he guards the mind faculty, he attains restraint over the mind faculty.
Possessed of this noble restraint of the faculties, he experiences within himself an unsullied happiness.
He is one who acts **clearly comprehending** (sampajānakārī) in going forward and returning; he acts clearly comprehending in looking ahead and looking away; he acts clearly comprehending in bending and stretching; he acts clearly comprehending in bearing the outer robe, the bowl, and the robe; he acts clearly comprehending in eating, drinking, chewing, and tasting; he acts clearly comprehending in the acts of defecating and urinating; he acts clearly comprehending in walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.