[189] Bhikkhus, one possessing ten qualities is deposited in hell (niraya) as if brought and placed there. Which ten? Here, bhikkhus, someone is a destroyer of life (pāṇātipātī): murderous, bloody-handed, given to blows and violence, merciless toward all living beings. He is one who takes what is not given (adinnādāyī): he takes by way of theft the wealth and property of another, whether in the village or in the forest, that has not been given. He is one who engages in sexual misconduct: he has intercourse with women who are protected by their mother, protected by their father, protected by their brother, protected by their sister, protected by their relatives, protected by the Dhamma, who have a husband, whose violation entails a penalty, or even with one already garlanded in token of betrothal. He is a speaker of falsehood (musāvādī): when he has gone to a council, to an assembly, to the midst of his relatives, to the midst of a guild, or to the midst of the royal court, and is brought forward and questioned as a witness — "Come, good man, tell what you know" — then, not knowing, he says "I know," or knowing, he says "I do not know"; not seeing, he says "I see," or seeing, he 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 consciously speaks falsehood. He is a speaker of malicious speech: having heard something here, he repeats it there to divide these people; or having heard something there, he repeats it to these people to divide those; thus he is a divider of those who are united and an instigator of those who are divided; delighting in faction, rejoicing in faction, taking pleasure in faction, he is a speaker of words that create faction. He is a speaker of harsh speech: he utters such speech as is rough, hard, bitter to others, offensive to others, bordering on anger, and not conducive to concentration (samādhi). He is one who indulges in frivolous talk: he speaks at an improper time, speaks what is unbeneficial, speaks contrary to the Dhamma, speaks contrary to the discipline; at an improper time he utters speech that is not worth treasuring, unreasoned, without limit, and unconnected with the good. He is covetous (abhijjhālu): he covets the wealth and property of another thus: "Oh, that what belongs to another were mine!" He has a mind of ill will and intentions of hate in his heart: "May these beings be slain, or slaughtered, or annihilated, or destroyed, or may they not exist at all!" He holds wrong view (micchādiṭṭhi), with a distorted way of seeing: "There is nothing given, nothing offered, nothing sacrificed; there is no fruit or result of deeds well done or ill done; there is no this world, no other world; there is no mother, no father; there are no beings spontaneously reborn (opapātika); there are no ascetics and brahmins in the world who have gone rightly and practiced rightly, and who, having realized this world and the other world for themselves by direct knowledge, make them known." Possessing these ten qualities, bhikkhus, one is deposited in hell as if brought and placed there.
Bhikkhus, one possessing ten qualities is deposited in heaven as if brought and placed there. Which ten? Here, bhikkhus, someone, having abandoned the destruction of life, abstains from the destruction of life; with rod laid down and weapon laid down, conscientious and merciful, he dwells compassionate for the welfare of all living beings. Having abandoned the taking of what is not given, he abstains from taking what is not given: he does not take by way of theft the wealth and property of another, whether in the village or in the forest, that has not been given. Having abandoned sexual misconduct, he abstains from sexual misconduct: he does not have intercourse with women who are protected by their mother, protected by their father, protected by their brother, protected by their sister, protected by their relatives, protected by the Dhamma, who have a husband, whose violation entails a penalty, or even with one already garlanded in token of betrothal. Having abandoned false speech, he abstains from false speech: when he has gone to a council, to an assembly, to the midst of his relatives, to the midst of a guild, or to the midst of the royal court, and is brought forward and questioned as a witness — "Come, good man, tell what you know" — then, not knowing, he says "I do not know," or knowing, he says "I know"; not seeing, he says "I do not see," or seeing, he says "I see"; thus for his own sake, or for another's sake, or for the sake of some trifling material gain, he does not consciously speak falsehood. Having abandoned malicious speech, he abstains from malicious speech: having heard something here, he does not repeat it there to divide these people; nor, having heard something there, does he repeat it to these people to divide those; thus he is a reconciler of those who are divided and a promoter of those who are united; delighting in concord, rejoicing in concord, taking pleasure in concord, he is a speaker of words that promote concord. Having abandoned harsh speech, he abstains from harsh speech: he utters such speech as is blameless, pleasing to the ear, lovable, going to the heart, urbane, desired by many, and agreeable to many. Having abandoned frivolous talk, he abstains from frivolous talk: he speaks at a proper time, speaks what is factual, speaks what is beneficial, speaks on the Dhamma, speaks on the discipline; at a proper time he utters speech that is worth treasuring, reasoned, moderate, and connected with the good. He is not covetous: he does not covet the wealth and property of another thus: "Oh, that what belongs to another were mine!" He has a mind without ill will and intentions free of hate in his heart: "May these beings live free from enmity, free from affliction, untroubled, and happy, caring for themselves!" He holds right view (sammādiṭṭhi), with an undistorted way of seeing: "There is what is given, what is offered, what is sacrificed; there is fruit and result of deeds well done or ill done; there is this world and the other world; there is mother and father; there are beings spontaneously reborn; there are in the world ascetics and brahmins who have gone rightly and practiced rightly, and who, having realized this world and the other world for themselves by direct knowledge, make them known." Possessing these ten qualities, bhikkhus, one is deposited in heaven as if brought and placed there.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.