[401] **Malicious speech**, in the phrase **and not engaged in malicious speech (pesuṇeyye ca no yuto)**, should be understood thus: here, someone is a speaker of malicious speech (pisuṇavācā). Having heard something here, he tells it there for the division of these people; or having heard something there, he tells it to these people for the division of those. Thus he is a divider of those who are united, an instigator of those who are divided; delighting in faction, rejoicing in faction, taking pleasure in faction, he is a speaker of speech that creates faction. This is called malicious speech.
Moreover, one conveys malicious speech for two reasons: from the desire to endear oneself, or with the intent to divide.
How does one convey malicious speech from the desire to endear oneself? Thinking: "I shall be dear to this person, I shall be agreeable, I shall be trusted, I shall be intimate, I shall be close to his heart" — thus one conveys malicious speech from the desire to endear oneself.
How does one with the intent to divide convey malicious speech? Thinking: "How might these people become different, become separated, become factions, become two groups, become divided in two, become two parties? How might they break apart, not come together, and dwell in suffering (dukkha), not at ease?" — thus one with the intent to divide conveys malicious speech.
For whom this malicious speech has been abandoned, cut off, calmed, stilled, rendered incapable of arising, burnt up by the fire of knowledge (ñāṇa), he is not engaged, not devoted, not attached, not fully occupied in malicious speech — therefore, "and not engaged in malicious speech." Hence the Blessed One said:
Withdrawn, not deceitful,
not covetous, not stingy,
not impudent, not loathsome,
and not engaged in malicious speech.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.