From a sitting position - For then he will certainly reveal his body, and a person must conduct himself with modesty and shame before the Holy One Blessed Be He; even when it is nighttime and he is in [the privacy of] his own room, behold, "the entire world is full of His Glory" (Isaiah 6:3), darkness and light are the same before Him. And one must always be careful, for this same reason, unless there is no other way, from revealing one's body, even a little, whatever is normally always covered with clothing; but it is permitted to reveal one's arm, up until his elbow, and one's neck, up until the breastbone; therefore, [regarding] socks, one should put them on and remove them under the sheets so as not to reveal his feet which are normally always covered in these countries, for no one walks barefoot, even in the summer. And so too anything similar, unless there's no other way [to get undressed/dressed without revealing parts of the body that are normally covered]. And so too in a bathhouse where it's normal for people to walk around naked, and there's no other way (ie. you can't wash yourself with your clothes on), there's is no issue of immodesty; and similarly when one is washing in the river, the law is the same (ie. you can't wash yourself with clothes on), except that one should be careful to remove and put on one's clothing as close to the river as possible so as not to walk uncovered unnecessarily, and one does not even need to cover their genitals when descending into the river, and not only that, but one that does cover them up appears as if he is embarrassed about it (ie. about his bris milah) and as if he denies the Covenant of Avraham Avinu; however, when ascending from the river, where one is [potentially] now facing others, he should hunch over or place his hands over his genitals to cover them, as long as he does not [actually] touch them as will be explained at the end of siman 3. It's brought in the Talmud - "The cloak of a Torah Scholar is one where no skin can be seen underneath" (ie. it covers the entire body). But [nowadays] we are not careful with this because everyone goes out with pants [and socks] and the skin is not seen [anyways].

When he gets up - Meaning, when he gets up and goes out from under the cover of his sheets/blanket where he was lying naked when he removed his [night] shirt/tunic, now he will be covered immediately [when he inserts his head and arms into the day shirt/tunic under the sheets] because his shirt/tunic will fall over his whole body on it's own. See further below in siman 239, se'if 2 regarding removing one's shirt/tunic. One who places his clothing underneath his head will forget his learning, and perhaps if one places something else in between his head and his clothing, there is no problem. Similarly, one should be careful not to put on two articles of clothing at once, because it causes forgetfulness. One who reads the inscription on a gravestone or who gazes upon a corpse will forget his learning. See further in Pri Megadim for things which restore a person's learning.

With his shirt/tunic - Even if it is under his clothing, and certainly regarding his other clothing.

Inside out - And people will see the ugly stitching and fasteners of the shirt and it will be disgraceful in the eyes of the people. And if one was not careful and did not reverse it - if he is a Torah scholar, he must remove it and put it back on the right way so that he will not be in the category of those who, Heaven forbid, cause others to hate Hashem; and for all other people, it is not necessary. But for prayers, even all other people must remove it and put it on the right way, for it is proper to wear honorable clothing, as is explained in siman 91. It is proper that one should hold both ends of the garment in his right hand and then put on the right side first and then the left side and he should have in mind that everything is included in the right [side] and from right it comes to the left. The Rambam wrote that the clothing of a Torah scholar must be pleasant and clean and it's forbidden for there to be a stain or oily residue or a similar thing [on it]; and he shouldn't wear clothing of royalty that [will cause] everyone will stare at him, and not poor man's clothing which is degrading for the one wearing it, rather he should wear regular clothing which are pleasant. See there (in the Rambam) further.

The right - For we find in the Torah that the right [side] is always more significant, [for example] regarding the thumb of the right hand and big toe of the right foot (Leviticus 14:14), and all other things, that the right precedes the left.

And fasten it - For regarding fastening we find that the Torah gives significance to the left, for [that's the side that] we fasten the hand tefillin to. [Regarding] felt slippers, one does not need to precede with the left side when fastening. A left handed person who dons his tefillin on his right arm, he should precede with the right [side] also when fastening [his shoes].

The right first - And even if one [currently] only has the left [shoe], he should wait until they bring him the right [one]. When one washes or annoints, the right takes precedence; and if he is annointing his whole body, the head takes precedence since it's [considered] the king over all the limbs [of the body]. See further in Darchei Moshe.

One takes off etc. - For this is the honor of the right.

In an upright posture - For it's as if he is pushing away the feet of the Shechina. Therefore, the later rabbinic authorities wrote that it is forbidden [to walk upright] even less than 4 cubits. And it's obvious that [this applies] even when one is standing in place and not walking anywhere.

One should not walk - Even in a house that has a ceiling, and certainly under the open sky, for all opinions agree that one needs to be careful.

4 cubits - The pious trait is to [not move without a yarmulke] even less than 4 cubits, and [to do so] even when sleeping at night. There are those who lean towards saying that [moving] even 4 cubits [without a yarmulke] isn't prohibited according to [Jewish] law except for [those who are] modest in their ways. However, the Ta"z has already written below in siman 8 that in our time it is entirely prohibited according to [Jewish] law to have one's head uncovered, even when sitting in his house - see there for the reason. And so too writes Mahar"i Bruna. And Magen Avraham writes that even for minors it is correct to habituate them in covering their heads, in order to instill an awe of heaven, as it was brought, (Shabbat 156) "Cover your head so that an awe of heaven will be upon you." And know also that regarding uncovered heads, it is enough to cover one's head with a hand, and similarly, if one is checking their head for lice, it is permitted to not cover one's head. And see further in Pri Megadim who wrote that for moving 4 cubits in the open air, covering one's head with a hand is not sufficient.

With one's head uncovered - And certainly it's forbidden make a blessing. And the same applies to learning Torah with an uncovered head. And for this (ie. making a blessing or learning Torah), it doesn't help to cover [the head] with one's hand, because the hand and head are part of the same body and the body can't cover itself. And there are those who rule leniently regarding this in an extenuating circumstance, for example at night when one wants to drink and he does't have a hat/covering on his head, it's enough for him to cover his head with his hand; but it's better to do like most people do - that they pull the sleeve of their shirt over their hand and then use that to cover their head, for that is certainly considered a head covering according to all opinions. The Pri Megadim wrote that one should be careful when putting on his head tefillin, to not recite the blessing with an uncovered head. A toupee made of hair, even those which have a cloth sewed underneath [the hairs], there are those who forbid it in order to avoid the appearance of transgression, for people will say that that is his [actual] hair; and there are those who are lenient.

One should check if he needs to relieve himself - So that afterwards his body will be clean at the time that he is accepting the yoke of Heaven during k'riyat shema and prayers. And one only needs to check [if he needs to relieve himself]; and if he checked himself and he doesn't need to relieve himself right now, that's called having a clean body according to halacha. And far be it for one to delay because of this (ie. delaying because one feels he is not 100% sure if he needs to relieve himself) the time for k'riyat shema or even praying with the congregation.

Barefoot - Our sages have taught that a person should sell everything he owns in order to buy shoes for his feet. In in the Arab countries where they normally walk barefoot, it is permitted. [Eliah Rabba] It is written further in the name of the Sh'la, that if one is doing so (ie. is walking barefoot) because he is repenting for his sins, it is permitted; and that is what King David did, he walked barefoot.