[108] Therein, householders, as for those ascetics and brahmins who hold such a doctrine, such a view: "There is what is given …" … "(there are ascetics and brahmins) who, having realized this world and the other world for themselves through direct knowledge (abhiññā), make them known" — this may be expected of them: having avoided these three unwholesome dhammas, namely bodily misconduct, verbal misconduct, and mental misconduct, they will undertake and conduct themselves in these three wholesome dhammas, namely bodily good conduct, verbal good conduct, and mental good conduct. Why is that? Because those worthy ascetics and brahmins see the danger, the degradation, and the defilement of unwholesome dhammas, and the benefit of renunciation (nekkhamma), the aspect of cleansing, in wholesome dhammas.
Since there really is another world, when one holds the view "there is another world," that is his right view. Since there really is another world, when one intends "there is another world," that is his right intention. Since there really is another world, when one utters the speech "there is another world," that is his right speech. Since there really is another world, when one says "there is another world," he does not oppose those arahants who know the other world. Since there really is another world, when one convinces another that "there is another world," that convincing of his is a convincing in accordance with the true Dhamma; and by that convincing in the true Dhamma he neither exalts himself nor disparages others. Thus his former unvirtuousness is abandoned and virtuousness is established. And thus these many wholesome dhammas come into being with right view as their condition — namely right view, right intention, right speech, non-opposition to the noble ones, convincing others of the true Dhamma, not exalting oneself, and not disparaging others.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.