[348] "Ānanda, if, while that bhikkhu is dwelling in this abiding (vihāra), his mind (citta) inclines to walking, he walks, thinking: 'While I am walking thus, evil, unskillful states of covetousness and grief (abhijjhā-domanassa) will not flow in upon me.' In this way he is clearly comprehending (sampajāno) therein.
"If, Ānanda, while that bhikkhu is dwelling in this abiding, his mind inclines to standing, he stands, thinking: 'While I am standing thus, evil, unskillful states of covetousness and grief will not flow in upon me.' In this way he is clearly comprehending therein.
"If, Ānanda, while that bhikkhu is dwelling in this abiding, his mind inclines to sitting, he sits, thinking: 'While I am sitting thus, evil, unskillful states of covetousness and grief will not flow in upon me.' In this way he is clearly comprehending therein.
"If, Ānanda, while that bhikkhu is dwelling in this abiding, his mind inclines to lying down, he lies down, thinking: 'While I am lying down thus, evil, unskillful states of covetousness and grief will not flow in upon me.' In this way he is clearly comprehending therein.
"If, Ānanda, while that bhikkhu is dwelling in this abiding, his mind inclines to talking, he thinks: 'Such talk as is low, vulgar, of the common worldling, ignoble, unconnected with the goal, and which does not conduce to disenchantment (nibbidā), to dispassion (virāga), to cessation, to peace (upasama), to direct knowledge (abhiññā), to full awakening (sambodhi), to Nibbāna — namely, talk of kings, talk of thieves, talk of great ministers, talk of armies, talk of dangers, talk of battles, talk of food, talk of drink, talk of clothing, talk of beds, talk of garlands, talk of scents, talk of relatives, talk of vehicles, talk of villages, talk of market towns, talk of cities, talk of countries, talk of women, talk of heroes, talk of streets, talk at the well, talk of those who have departed, desultory talk, speculation about the world, speculation about the sea, talk of becoming thus and so — such talk I shall not utter.' In this way he is clearly comprehending therein. But, Ānanda, as for such talk as concerns utter effacement, is conducive to mental examination, and conduces exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to full awakening, to Nibbāna — namely, talk on fewness of wishes, talk on contentment, talk on seclusion, talk on not mingling in society, talk on the arousing of energy (vīriya), talk on virtue, talk on concentration (samādhi), talk on wisdom, talk on liberation (vimutti), talk on the knowledge and vision of liberation — he thinks: 'Such talk I shall utter.' In this way he is clearly comprehending therein.
"If, Ānanda, while that bhikkhu is dwelling in this abiding, his mind inclines to thinking, he thinks: 'Such thoughts (vitakka) as are low, vulgar, of the common worldling, ignoble, unconnected with the goal, and which do not conduce to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to full awakening, to Nibbāna — namely, the thought of sensuality, the thought of ill will, the thought of cruelty — such thoughts I shall not think.' In this way he is clearly comprehending therein. But, Ānanda, as for those thoughts that are noble and emancipating, which lead one who acts in accordance with them to the complete destruction of suffering (dukkha) — namely, the thought of renunciation (nekkhamma), the thought of non-ill will, the thought of non-cruelty — he thinks: 'Such thoughts I shall think.' In this way he is clearly comprehending therein.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.