[638] When he has thus gone forth, possessed of the training and way of life of the bhikkhus, abandoning the destruction of living beings, he 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, by not stealing he dwells with a self become pure. Abandoning unchastity, he lives the chaste life, dwelling aloof, refraining from sexual intercourse, the practice of villagers. 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 there to divide these people; 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 pleasure 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, agreeable to many people, pleasing to many people—such speech does he speak. Abandoning frivolous chatter, he abstains from frivolous chatter: he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Dhamma, speaks on the Discipline; at the right time he speaks words worth treasuring, with reasons, measured, connected with the goal.
He abstains from injuring seeds and plants. He eats once a day, refraining at night, abstaining from food at the wrong time. He abstains from dancing, singing, instrumental music, and unsuitable shows. He abstains from wearing garlands, scents, 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 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, fraud, and crooked dealings. He abstains from cutting, killing, binding, highway robbery, plunder, and violence.
He is content with robes to maintain the body and with almsfood to maintain the belly; wherever he goes, he sets out taking only these along. Just as a bird, wherever it flies, flies with its wings as its only burden, even so a bhikkhu is content with robes to maintain the body and with almsfood to maintain the belly; wherever he goes, he sets out taking only these along. Possessed of this noble aggregate of virtue, he experiences within himself a blameless happiness.
On seeing a form with the eye, he does not grasp at its sign (nimitta) nor grasp at its secondary features (anubyañjana). Since, if he dwelt with the eye faculty unrestrained, evil unwholesome states of covetousness and grief might flow in upon him, he practices for its restraint; he guards the eye faculty, he achieves restraint over 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, he does not grasp at its sign nor grasp at its secondary 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 achieves restraint over the mind faculty. Possessed of this noble restraint of the faculties, he experiences within himself an unsullied happiness.
He acts clearly comprehending when going forward and returning; he acts clearly comprehending when looking ahead and looking away; he acts clearly comprehending when bending and stretching his limbs; he acts clearly comprehending when wearing the outer robe, the bowl, and the robes; he acts clearly comprehending when eating, drinking, chewing, and tasting; he acts clearly comprehending when defecating and urinating; he acts clearly comprehending when walking, standing, sitting, falling asleep, waking, speaking, and keeping silent.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.