Tividhaṁ kho kāyena soceyyaṁ hoti,
Purity by way of body is threefold,

catubbidhaṁ vācāya soceyyaṁ hoti,
purity by way of speech is fourfold,

tividhaṁ manasā soceyyaṁ hoti.
purity by way of mind is threefold.

Nihitadaṇḍo nihitasattho, lajjī dayāpanno,
Having put the stick aside, having put the sword aside, bashful, sympathetic,

sabbapāṇabhūtahitānukampī viharati.
he lives compassionate and benefitting all living beings.

Yaṁ taṁ parassa paravittūpakaraṇaṁ,
Whatever wealth and provisions belong to another,

gāmagataṁ vā, araññagataṁ vā,
whether in the village, or the wilderness,

na taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.
he does not steal whatever has not been given.

{1} Yā tā māturakkhitā
{1} Whatever (women) are protected by mother,

{2} piturakkhitā
{2} protected by father,

{3} mātāpiturakkhitā,
{3} protected by mother and father,

{4} bhāturakkhitā,
{4} protected by brother,

{5} bhaginirakkhitā,
{5} protected by sister,

{6} ñātirakkhitā,
{6} protected by relatives,

{7} gottarakkhitā,
{7} protected by clan,

{8} Dhammarakkhitā,
{8} protected by Dhamma,

{9} sasāmikā,
{9} have a husband,

{10} saparidaṇḍā,
{10} who are wards,

antamaso mālāguḷaparikkhittā pi,
or even one who has been garlanded (in engagement),

tathārūpāsu na cārittaṁ āpajjitā hoti.
not offending against such in practice.

Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā,
If to either a council, an assembly, a gathering of relatives, a gild gathering,

rājakulamajjhagato vā abhinīto sakkhipuṭṭho:
or a royal court he is brought as a witness (and told):

Ehambho purisa, yaṁ jānāsi taṁ vadehī ti;
Come friend, what you know, that you speak;

so ajānaṁ vā āha: Na jānāmī ti, jānaṁ vā āha: Jānāmī ti,
then not knowing he says: I do not know, or knowing he says: I know,

apassaṁ vā āha: Na passāmī ti, passaṁ vā āha: Passāmī ti.
not seeing he says: I did not see, or seeing he says: I saw.

Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā,
Not for the sake of his self, or for the sake of another or for the sake of a trifling material gain,

na sampajānamusā bhāsitā hoti.
does he speak words that amount to false speech.

Na ito sutvā amutra akkhātā imesaṁ bhedāya,
Having heard it from here, he does not announce it there in order to break those people up,

na amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya.
or, having heard it from there, he doesn’t announce it here in order to break these people up.

Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā
Thus he reconciles, reunites and rejoins those who have been broken up,

samaggārāmo samaggarato samagganandī,
delighting in concord, devoted to concord, rejoicing in concord,

samaggakaraṇiṁ vācaṁ bhāsitā hoti.
he is a speaker of words that bring concord.

Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā,
Whatever words are blameless, pleasing to the ear, loving, heart-endearing,

porī bahujanakantā bahujanamanāpā,
polite, agreeable to the many-folk, pleasing to the many-folk,

tathārūpiṁ vācaṁ bhāsitā hoti.
he is a speaker of such words.

Kālavādī bhūtavādī atthavādī Dhammavādī vinayavādī.
He is one who speaks on time, who speaks truthfully, who speaks with meaning, who speaks on Dhamma, who speaks on discipline.

Nidhānavatiṁ vācaṁ bhāsitā hoti kālena,
He is a speaker of timely words worthy of recording,

sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
that are reasonable, to the point, and endowed with meaning.

Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ anabhijjhitā hoti:
Whatever wealth and provisions belong to another, he is not avaracious for that, (thinking):

Aho vata yaṁ parassa taṁ mamassā ti.
Alas, what is another’s, that (should be) mine.

Ime sattā averā hontu abyāpajjā anīghā,
These beings who are enemies, may they be free from oppression and untroubled,

sukhī attānaṁ pariharantū ti.
may they take care of themselves and be happy.

{1} Atthi dinnaṁ,
{1} There are gifts,

{2} atthi yiṭṭhaṁ,
{2} there are offerings,

{3} atthi hutaṁ,
{3} there are sacrifices,

{4} atthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko,
{4} there are fruit and result for well-done and badly-done deeds,

{5} atthi ayaṁ loko,
{5} there is this world,

{6} atthi paro loko,
{6} there is the next world,

{7} atthi mātā,
{7} there are (obligations towards) mother,

{8} atthi pitā,
{8} there are (obligations towards) father,

{9} atthi sattā opapātikā,
{9} there are spontaneously born (heavenly) beings,

{10} atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā,
{10} there are in this world monastics and brahmins who have practiced and attained correctly,

ye imañ-ca lokaṁ parañ-ca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī ti.
and those who, themselves having directly realised it with their deep knowledge, make known this world and the next world.