[484] The Blessed One said this: "Householders, conduct contrary to the Dhamma, unrighteous conduct (adhammacariyā-visamacariyā), is threefold by body; conduct contrary to the Dhamma, unrighteous conduct, is fourfold by speech; conduct contrary to the Dhamma, unrighteous conduct, is threefold by mind.
And how, householders, is conduct contrary to the Dhamma, unrighteous conduct, threefold by body? Here, householders, a certain person is a killer of living beings (pāṇātipātī): he is cruel, bloody-handed, given to blows and slaughter, shameless, without mercy toward all living creatures.
He is a taker of what is not given (adinnādāyī): whatever wealth and belongings of another, whether in the village or in the wilderness, he takes, not given, in a manner reckoned as theft.
He is one who conducts himself wrongly in sensual pleasures (kāmesu micchācārī): he engages in intercourse with such women as are protected by their mother, protected by their father, protected by mother and father, protected by a brother, protected by a sister, protected by relatives, who have a husband, who are protected by penalty of law, or even, at the least, one garlanded with flowers in token of betrothal.
Thus, householders, conduct contrary to the Dhamma, unrighteous conduct, is threefold by body.
And how, householders, is conduct contrary to the Dhamma, unrighteous conduct, fourfold by speech? Here, householders, a certain person is a speaker of falsehood (musāvādī): gone to a council, or gone to an assembly, or gone into the midst of relatives, or gone into the midst of a guild, or gone into the midst of the royal court, brought forward and questioned as a witness thus: 'Come, good man, tell 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 the sake of some trifling material gain, he is one who speaks deliberate falsehood.
He is a speaker of divisive speech (pisuṇavāco): having heard here, he reports elsewhere for the division of these; or having heard elsewhere, he reports to these for the division of those. Thus he is a divider of the united, an instigator of the divided; delighting in factions, rejoicing in factions, gladdened by factions, he is a speaker of speech that creates factions.
He is a speaker of harsh speech (pharusavāco): such speech as is rough, coarse, bitter to others, offensive to others, bordering on anger, not conducive to concentration (samādhi)—such speech he speaks.
He is a speaker of idle chatter (samphappalāpī): he speaks at the wrong time, speaks what is not fact, speaks what is unbeneficial, speaks contrary to the Dhamma, speaks contrary to the discipline; he speaks speech not worth treasuring—at the wrong time, without reason, without limit, unconnected with benefit.
Thus, householders, conduct contrary to the Dhamma, unrighteous conduct, is fourfold by speech.
And how, householders, is conduct contrary to the Dhamma, unrighteous conduct, threefold by mind? Here, householders, a certain person is covetous (abhijjhālu): he covets the wealth and belongings of another thus: 'Oh, that what belongs to another were mine!'
He is one of a mind of ill will (byāpannacitto), of corrupted intention in mind: 'May these beings be slain, or slaughtered, or annihilated, or may they cease to be!'
He is one of wrong view (micchādiṭṭhiko), of distorted vision: 'There is nothing given, nothing sacrificed, nothing offered; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no beings spontaneously reborn (opapātika); there are in the world no ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known.'
Thus, householders, conduct contrary to the Dhamma, unrighteous conduct, is threefold by mind.
Thus, householders, it is by reason of conduct contrary to the Dhamma, unrighteous conduct, that some beings here, with the breaking up of the body, after death, are reborn in a state of deprivation, a bad destination, the lower realm, hell.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.