[16] Bhikkhus, again, here a Tathāgata arises in the world, an Arahant, a Perfectly Self-Awakened One, accomplished in true knowledge (vijjā) and conduct, sublime, a knower of the world, an unsurpassed charioteer of persons to be tamed, a teacher of devas and humans, awakened, a Blessed One. Having realized it with his own direct knowledge, he makes known this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, with its devas and humans. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and its phrasing; he reveals the holy life (brahmacariya) that is utterly complete and pure.
A householder, or a householder's son, or one born afterwards in some family, hears that Dhamma. Having heard that Dhamma, he acquires faith in the Tathāgata. Possessed of that acquisition of faith, he reflects thus: "Household life is confined, a path of dust; the going forth is the open air. It is not easy, while dwelling in a house, to lead the holy life utterly complete, utterly pure, polished like a conch shell. Suppose I were to shave off my hair and beard, put on the ochre robes, and go forth from the home life into homelessness." At a later time, having abandoned a small mass of wealth or a great mass of wealth, having abandoned a small circle of relatives or a great circle of relatives, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the home life into homelessness.
Having thus gone forth, possessed of the training and livelihood of the bhikkhus, abandoning the destruction of living beings, he abstains from the destruction of living beings; with rod laid aside, with weapon 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; taking only what is given, expecting only what is given, he dwells with himself made pure, not by theft. Abandoning what is contrary to the holy life, he is one who lives the holy life, 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, firm, reliable, no deceiver of the world. Abandoning divisive speech, he abstains from divisive speech: having heard something here, he is not one to repeat it elsewhere to divide these people; or having heard something elsewhere, he is not one to repeat it to these 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 is a speaker of words that create concord. Abandoning harsh speech, he abstains from harsh speech; he is a speaker of such words as are blameless, pleasing to the ear, lovable, going to the heart, urbane, desired by the many and agreeable to the many. Abandoning idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is connected with the goal, speaks on the Dhamma, speaks on the Discipline; at the right time he speaks words worth treasuring, with reasons, measured, and connected with benefit.
He abstains from injuring seeds and plants. He is one who eats a single meal, refraining 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 occasions of adorning and beautifying. 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 the pursuit of errands and message-running. 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, 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.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.