Here you go, @suaimhneas
AFAIK the sutta references I didn’t list are just repeats of what’s captured below
from DPR, searching for “vacīsaṅkhār”, then plugged into suttacentral showing B.Sujato translation pali+eng side by side, then scraped.
mn57, an3.23, an4.233, an4.234
8.1And what are dark deeds with dark results? Katamañca, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ? 8.2It’s when someone makes hurtful choices by way of body, speech, and mind. Idha, puṇṇa, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. 8.3Having made these choices, they’re reborn in a hurtful world, So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ lokaṃ upapajjati. 8.4where hurtful contacts touch them. Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti. 8.5Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vedeti ekantadukkhaṃ, seyyathāpi sattā nerayikā.
mn117
14.1And what is right thought that is noble, undefiled, transcendent, a factor of the path? Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo? 14.2It’s the thinking—the placing of the mind, thought, applying, application, implanting of the mind, verbal processes—in one of noble mind and undefiled mind, who possesses the noble path and develops the noble path. Yo kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā vacīsaṅkhāro—
sn12.2
SN 2, 1. nidānasaṃyuttaṃ, 1. buddhavaggo, 2. vibhaṅgasuttaṃ (SN 12.2), para. 13 ⇒
“katame ca, bhikkhave, saṅkhārā? tayome, bhikkhave, saṅkhārā — kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. ime vuccanti, bhikkhave, saṅkhārā.
sn 12.25
10.1Ānanda, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself. Kāye vā hānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ. 10.2As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself. Vācāya vā hānanda, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ. 10.3As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance. Mane vā hānanda, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ avijjāpaccayā ca.
mn44 and sn41.6
2.4First you place the mind and keep it connected, then you break into speech. That’s why placing the mind and keeping it connected are verbal processes. Pubbe kho, gahapati, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro.
an4.171
1.1“Mendicants, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself. “Kāye vā, bhikkhave, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ. 1.2As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself. Vācāya vā, bhikkhave, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ. 1.3As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance. Mane vā, bhikkhave, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ avijjāpaccayāva.
an6.44
13.1Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately. Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. 13.2And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. Tassa savanenapi akataṃ hoti … pe … sāmāyikampi vimuttiṃ na labhati. 13.3When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher. So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī. (5)
14.1Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately. Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. 14.2But they’ve listened and learned and comprehended theoretically and found temporary freedom. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. 14.3When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower. So kāyassa bhedā paraṃ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī. (6)