"And how is one made impure in three ways by bodily action?
There is the case where a certain person takes life,
is a hunter, bloody-handed, devoted to killing and slaying, showing no mercy to living beings.
He takes what is not given.
He takes, in the manner of a thief, things in a village or a wilderness that belong to others
and have not been given by them.
He engages in sensual misconduct.
He gets sexually involved with those who are protected
by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma;
those with husbands, those who entail punishments,
or even those crowned with flowers by another man.
This is how one is made impure in three ways by bodily action.

"And how is one made impure in four ways by verbal action?
There is the case where a certain person engages in false speech. When he has been called
to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty,
if he is asked as a witness, 'Come and tell, good man, what you know':
If he doesn't know, he says, 'I know.'
If he does know, he says, 'I don't know.'
If he hasn't seen, he says, 'I have seen.'
If he has seen, he says, 'I haven't seen.'
Thus he consciously tells lies for his own sake,
for the sake of another, or for the sake of a certain reward.
He engages in divisive speech.
What he has heard here he tells there
to break those people apart from these people here.
What he has heard there he tells here
to break these people apart from those people there.
Thus breaking apart those who are united
and stirring up strife between those who have broken apart,
he loves factionalism, delights in factionalism, enjoys factionalism,
speaks things that create factionalism.
He engages in abusive speech.
He speaks words that are harsh, cutting, bitter to others, abusive of others,
provoking anger and destroying concentration.
He engages in idle chatter.
He speaks out of season, speaks what isn't factual,
what isn't in accordance with the goal, the Dhamma,and the Vinaya,
words that are not worth treasuring.
This is how one is made impure in four ways by verbal action.

"And how is one made impure in three ways by mental action?
There is the case where a certain person is covetous.
He covets the belongings of others, thinking,
'O, that what belongs to others would be mine!'
He bears ill will, corrupt in the resolves of his heart:
'May these beings be killed or cut apart or crushed or destroyed,
or may they not exist at all!'
He has wrong view, is warped in the way he sees things:
'There is nothing given, nothing offered, nothing sacrificed.
There is no fruit or result of good or bad actions.
There is no this world, no next world,
no mother, no father, no spontaneously reborn beings;
no brahmans or contemplatives who, faring rightly and practicing rightly,
proclaim this world and the next
after having directly known and realized it for themselves.'
This is how one is made impure in three ways by mental action.

"These, Cunda, are the ten courses of unskillful action.
When a person is endowed with these ten courses of unskillful action,
then even if he gets up at the proper time from his bed and touches the earth, he is still impure.
If he doesn't touch the earth, he is still impure.
If he touches wet cow dung, he is still impure.
If he doesn't touch wet cow dung, he is still impure.
If he touches green grass... If he doesn't touch green grass...
If he worships a fire... If he doesn't worship a fire...
If he pays homage to the sun with clasped hands...
If he doesn't pay homage to the sun with clasped hands...
If he goes down into the water three times by nightfall...
If he doesn't go down into the water three times by nightfall,
he is still impure.
Why is that?
Because these ten courses of unskillful action are impure and cause impurity.
Furthermore, as a result of being endowed with these ten courses of unskillful action,
[rebirth in] hell is declared,
[rebirth in] an animal womb is declared,
[rebirth in] the realm of hungry shades is declared --
that or any other bad destination.