[12] When he has thus gone forth, possessed of the training and way of life (sikkhāsājīva) of the bhikkhus, abandoning the destruction of living beings, he abstains from the destruction of living beings; with rod laid aside, with sword laid aside, 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; accepting only what is given, expecting only what is given, he dwells with a self that is not thievish and has become pure.
Abandoning what is contrary to the holy life (brahmacariya), he lives the holy life, living apart, abstaining from sexual intercourse, the way of the village.
Abandoning false speech, he abstains from false speech; he is 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 something here, he does not repeat it elsewhere in order to divide these people; or having heard something elsewhere, he does not repeat it here in order to divide those people. Thus he is a reconciler of those who are divided, a promoter of those who are united; delighting in concord, rejoicing in concord, taking pleasure in concord, he speaks words that create concord.
Abandoning harsh speech, he abstains from harsh speech: he speaks such words as are blameless, pleasing to the ear, lovable, going to the heart, urbane, dear to the many, agreeable to the many.
Abandoning idle chatter, he abstains from idle chatter: he speaks at the right time, speaks what is factual, speaks on what is beneficial, speaks on the Dhamma, speaks on the Discipline; at the right time he speaks words worth treasuring, supported by reason, measured, and connected with the good.
He abstains from injuring seed-life and plant-life. He eats one meal a day, refraining from eating at night, abstaining from food at improper times. He abstains from dancing, singing, instrumental music, and unsuitable shows. He abstains from wearing garlands, perfumes, and unguents, and from 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 swine. He abstains from accepting elephants, cattle, horses, and mares. He abstains from accepting fields and land. 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 crooked dealings. He abstains from mutilating, 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. 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 protect the body and with almsfood to sustain the belly; wherever he goes, he sets out taking only these along.
Possessed of this noble aggregate of virtue (sīlakkhandha), he experiences within himself a blameless happiness. Having seen 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 unskillful dhammas of covetousness and grief (abhijjhā-domanassa) might flow in upon him, he practices for its restraint; he guards the eye faculty, he undertakes restraint of the eye faculty. Having heard a sound with the ear … having smelled an odor with the nose … having tasted a flavor with the tongue … having touched a tangible with the body … having cognized a mental phenomenon with the mind, he does not grasp at its signs, does not grasp at its features. Since, if he dwelt with the mind faculty unrestrained, evil unskillful dhammas of covetousness and grief might flow in upon him, he practices for its restraint; he guards the mind faculty, he undertakes restraint of the mind faculty. Possessed of this noble restraint of the faculties, he experiences within himself an unsullied happiness.
He is one who acts with clear comprehension (sampajañña) in going forward and returning; he acts with clear comprehension in looking ahead and looking away; he acts with clear comprehension in bending and stretching; he acts with clear comprehension in wearing the outer robe, bowl, and robes; he acts with clear comprehension in eating, drinking, chewing, and tasting; he acts with clear comprehension in defecating and urinating; he acts with clear comprehension in walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.