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whether in the village or in the forest, that which is not given, considered as theft, he does not take. Having abandoned wrong conduct in sensual pleasures, he abstains from wrong conduct in sensual pleasures; those who are protected by mother, protected by father, protected by mother and father, protected by brother, protected by sister, protected by relatives, protected by clan, protected by Dhamma, with a husband, with legal penalty, even those garlanded— with such ones he does not engage in misconduct. By practicing such bodily conduct, venerable sir, unwholesome states decline, wholesome... evil qualities increase. ‘I declare, monks, bodily conduct to be of two kinds— to be cultivated and not to be cultivated; and that bodily conduct is of different kinds’— thus, what was said by the Blessed One, was said with reference to this. ‘I declare, monks, verbal conduct to be of two kinds— to be cultivated and not to be cultivated; and that verbal conduct is of different kinds’— thus, this was said by the Blessed One. And with reference to what was this said? Venerable sir, that kind of verbal conduct, by cultivating which unwholesome qualities increase and wholesome qualities decrease, such verbal conduct should not be cultivated; and Venerable sir, that kind of verbal conduct, by cultivating which unwholesome qualities decrease and wholesome qualities increase, such verbal conduct should be cultivated. 112. Venerable sir, what kind of verbal conduct, by cultivating which unwholesome qualities increase and wholesome qualities decrease? Here, Venerable sir, someone is a liar, having gone to an assembly, or to a gathering, or among relatives, or among a guild, or among royalty, being brought forward and questioned as a witness— ‘Come, good man, speak what you know’— he, not knowing, says, ‘I know’; or knowing, says, ‘I do not know’; not seeing, says, ‘I see’; or seeing, says, ‘I do not see’— thus, for his own sake, or for another’s sake, or for some trifling material gain, he knowingly speaks a lie; he is also a slanderer, having heard something here, he tells it there to cause division among these; or having heard something there, he tells it here to cause division among those— thus, he is a divider of those who are united, or an encourager of those who are divided, delighting in division, rejoicing in division, enjoying division, he speaks words that cause division; he is also harsh in speech, that speech which is thorny, rough, harsh, painful to others, abusive to others, arising from anger, not conducive to concentration, that He speaks harsh words. He is a frivolous talker, speaking out of season, speaking what is not fact, speaking what is not beneficial, speaking against the Dhamma, speaking against the Vinaya, He speaks words that are not worth treasuring, out of season, without reason, without limit, not connected with benefit. Such, venerable sir, is the conduct of speech by practicing which unwholesome states increase, and wholesome states decrease. “What kind of conduct of speech, venerable sir, by practicing which unwholesome states decrease, and wholesome states increase? Here, venerable sir, someone, having abandoned false speech, abstains from false speech. Whether in an assembly, or among relatives, or in a guild, or in a royal court, when brought forward and questioned as a witness: ‘Come, good sir, speak what you know.’ If he does not know, he says, ‘I do not know.’ If he knows, he says, ‘I know.’ If he has not seen, he says, ‘I have not seen.’ If he has seen, he says, ‘I have seen.’ Thus, for his own sake, or for another’s sake, or for the sake of some paltry gain, he does not intentionally speak a lie. Having abandoned divisive speech, he abstains from divisive speech. Having heard something here, he does not repeat it there to cause division among these people. Or having heard something there, he does not repeat it here to cause division among those people. Thus, he is a reconciler of those who are divided, and an encourager of those who are united. He delights in unity, rejoices in unity, is gladdened by unity, and speaks words that promote unity. Having abandoned harsh speech, he abstains from harsh speech. He speaks words that are gentle, pleasant to the ear, affectionate, reaching the heart, polite, agreeable to many, pleasing to many. Having abandoned frivolous talk, he abstains from frivolous talk. He speaks in season, speaks what is fact, speaks what is beneficial, speaks about the Dhamma, speaks about the Vinaya. He speaks words that are worth treasuring, in season, with reason, with limit, connected with benefit. Such, venerable sir, is the conduct of speech by practicing which unwholesome states decrease, and wholesome states increase. I declare, bhikkhus, that conduct of speech is of two kinds: to be practiced, and to be avoided; and that is mutual verbal conduct – thus, what was said by the Blessed One, it was said with reference to this. “‘Mental conduct, bhikkhus, I declare to be of two kinds – to be cultivated, and to be avoided; and that is mutual mental conduct’ – thus, indeed, was this said by the Blessed One. With reference to what was this said? Whatever kind of mental conduct, venerable sir, when cultivated, unwholesome states increase, and wholesome states decrease, such mental conduct should not be cultivated; and whatever kind of mental conduct, venerable sir, when cultivated, unwholesome states decrease, and wholesome states increase, such mental conduct should be cultivated. 113. “What kind of mental conduct, venerable sir, when cultivated, causes unwholesome states to increase, and wholesome states to decrease? Here, venerable sir, someone is covetous; they covet what belongs to others, their wealth and possessions – ‘Oh, if only what belongs to others were mine!’; and they are malevolent in mind, with corrupted thoughts – ‘May these beings be slain, or slaughtered, or utterly destroyed, or perish, or not exist!’ – when cultivating such mental conduct, venerable sir, unwholesome states increase, and wholesome states decrease. “What kind of mental conduct, venerable sir, when cultivated, causes unwholesome states to decrease, and wholesome states to increase? Here, venerable sir, someone is not covetous; they do not covet what belongs to others, their wealth and possessions – (they do not think) ‘Oh, if only what belongs to others were mine!’; and they are not malevolent in mind, with uncorrupted thoughts – ‘May these beings be free from enmity, free from affliction, free from trouble, and may they maintain themselves in happiness!’ – when cultivating such mental conduct, venerable sir, unwholesome states decrease, and wholesome states increase. ‘Mental conduct, bhikkhus, I declare to be of two kinds – to be cultivated, and to be avoided; and that is "Mutual mental conduct" — what was said by the Blessed One was said with reference to this. 114. "I declare, monks, the arising of thought to be of two kinds: to be cultivated, and not to be cultivated; and that is mutual arising of thought." — Thus, indeed, this was said by the Blessed One. With reference to what was this said? Venerable sir, when cultivating a thought-arising whereby unwholesome states increase and wholesome states decline, such a thought-arising should not be cultivated. And Venerable sir, when cultivating a thought-arising whereby unwholesome states decline and wholesome states increase, such a thought-arising should be cultivated. What kind of thought-arising, Venerable sir, when cultivated, causes unwholesome states to increase and wholesome states to decline? Here, Venerable sir, someone is covetous, dwells with a mind accompanied by covetousness; is ill-willed, dwells with a mind accompanied by ill-will; is harmful, dwells with a mind accompanied by harmfulness. When cultivating such a thought-arising, Venerable sir, unwholesome states increase, wholesome states decline. What kind of thought-arising, Venerable sir, when cultivated, causes unwholesome states to decline and wholesome states to increase? Here, Venerable sir, someone is not covetous, dwells with a mind accompanied by non-covetousness; is not ill-willed, dwells with a mind accompanied by non-ill-will; is not harmful, dwells with a mind accompanied by non-harmfulness. When cultivating such a thought-arising, Venerable sir, unwholesome states decline, wholesome states increase. "I declare, monks, the arising of thought to be of two kinds: to be cultivated, and not to be cultivated; and that is mutual arising of thought." — what was said by the Blessed One was said with reference to this. 115. "I declare, monks, the acquisition of perception to be of two kinds: to be cultivated, and not to be cultivated; and that is mutual acquisition of perception." — Thus, indeed, this was said by the Blessed One. What What was that said about? Venerable sir, whatever kind of perception gained, when cultivated, unwholesome states increase, wholesome states decline, such a perception gained should not be cultivated; and Venerable sir, whatever kind of perception gained, when cultivated, unwholesome states decline, wholesome states increase, such a perception gained should be cultivated. "What kind of perception gained, Venerable sir, when cultivated, do unwholesome states increase, and wholesome states decline? Here, Venerable sir, some person is covetous, he dwells with perception joined with covetousness; he is malicious, he dwells with perception joined with malice; he is harmful, he dwells with perception joined with harmfulness – such a perception gained, Venerable sir, when cultivated, unwholesome states increase, and wholesome states decline. "What kind of perception gained, Venerable sir, when cultivated, do unwholesome states decline, and wholesome states increase? Here, Venerable sir, some person is not covetous, he dwells with perception joined with non-covetousness; he is not malicious,