[106] Therein, householders, as for those ascetics and brahmins who hold such a doctrine, such a view: "There is nothing given, nothing sacrificed, nothing offered … who, having realized it for themselves with direct knowledge (abhiññā), make known both this world and the other world"—this may be expected of them: that, having avoided these three wholesome states, namely good conduct of body, good conduct of speech, and good conduct of mind, they will take up and go about practicing these three unwholesome states, namely misconduct of body, misconduct of speech, and misconduct of mind. Why is that? Because those worthy ascetics and brahmins do not see the danger, the degradation, and the defilement of unwholesome states, nor the benefit of renunciation, the aspect of cleansing, in wholesome states.
Now, since there really is another world, when he holds the view "there is no other world," that view of his is wrong view (micchādiṭṭhi). Since there really is another world, when he intends "there is no other world," that intention of his is wrong intention. Since there really is another world, when he utters the speech "there is no other world," that speech of his is wrong speech. Since there really is another world, when he says "there is no other world," he makes himself an opponent of those arahants who know the other world. Since there really is another world, when he convinces another "there is no other world," that convincing of his is a convincing in what is not the true Dhamma; and by that convincing in what is not the true Dhamma he exalts himself and disparages others. Thus his former good virtue is already abandoned and bad virtue established; and this wrong view, wrong intention, wrong speech, opposition to the noble ones, convincing in what is not the true Dhamma, self-exaltation, and disparagement of others—thus do these many evil, unwholesome states come into being with wrong view as their condition.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.