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and a gift to be given exists, and I am the recipient. If I do not accept, then you will be deprived of merit. I have no need for this. But out of compassion for you, I accept.'" Because of that, he accepts many robes, he accepts much almsfood, he accepts many medicines for the sick and requisites. Whatever such frowning, frowning in a certain way, deceit, deceiving, being deceived – this is the basis of deceit called 'acceptance of requisites'. What is the basis of deceit called 'posture'? Here, some person of evil wishes, overcome by desire, with the intention of being esteemed, thinking: "Thus will people esteem me," arranges his walking, arranges his standing, arranges his sitting, arranges his lying down. He walks with intention, he stands with intention, he sits with intention, he lies down with intention. He walks as if composed, he stands as if composed, he sits as if composed, he lies down as if composed, he is like one absorbed in meditation to those who see him. Whatever such arrangement of posture, setting up, establishing, frowning, frowning in a certain way, deceit, deceiving, being deceived – this is the basis of deceit called 'posture'. What is the basis of deceit called 'talking about proximity'? Here, some person of evil wishes, overcome by desire, with the intention of being esteemed, thinking: "Thus will people esteem me," speaks words associated with the noble Dhamma... He speaks. "He who wears such a robe, he is a monk of great power," he says. "He who carries such an alms-bowl... carries a metal plate... carries a water-strainer... carries a water-filter... carries a key... wears sandals... wears a waist-band... wears a belt, he is a monk of great power," he says. "He who has such a preceptor, he is a monk of great power," he says. "He who has such a teacher... such co-preceptors... such co-teachers... such friends... such acquaintances... such intimates... such companions, he is a monk of great power," he says. "He who dwells in such a monastery, he is a monk of great power," he says. "He who dwells in such a half-cell... dwells in a palace... dwells in a mansion... dwells in a cave... dwells in a rock-shelter... dwells in a hut... dwells in a gabled house... dwells in a watch-tower... dwells in a turret... dwells in a raised platform... dwells in a service hall... dwells in a pavilion... dwells at the foot of a tree, he is a monk of great power," he says. Or else, a hypocrite, a dissembler, a deceiver, a chatterer, one who flatters with words, speaks such a profound, hidden, subtle, concealed, transcendent, discourse connected with emptiness, saying: "This monk is a recipient of such states of dwelling and attainments." Such frowning, dissembling, deceiving, feigning, being deceitful – this is a basis of deceit, called "flattering with words." For whom these three bases of deceit are abandoned, uprooted, calmed, tranquilized, incapable of future arising, burnt by the fire of knowledge, he is called "not deceitful" – a recluse, not deceitful. Not covetous, not stingy. Covetousness is called craving. That which is passion, attachment... covetousness, greed, a root of unwholesome states. For whom this covetousness, this craving, is abandoned, uprooted, calmed, tranquilized, incapable of future arising, burnt by the fire of knowledge, he is called "not covetous." He does not covet forms, sounds... smells... tastes... tactile objects... families... A group, a dwelling, gain, fame, praise, happiness, robes, almsfood, lodging, medicinal requisites for the sick, the sense-sphere realm, the form-sphere realm, the formless-sphere realm, the sense-sphere existence, the form-sphere existence, the formless-sphere existence, the percipient existence, the non-percipient existence, the neither-percipient-nor-non-percipient existence, the one-constituent existence, the four-constituent existence, the five-constituent existence, the past, the future, the present, the things seen, heard, sensed, and cognized— he does not long for them, does not wish for them, does not delight in them, does not aspire to them, does not crave for them— this is one who is not covetous. One who is not stingy: There are five kinds of stinginess— stinginess regarding dwellings, stinginess regarding families, stinginess regarding gain, stinginess regarding beauty, stinginess regarding the Dhamma. That which is such a stinginess, a being stingy, the state of being stingy, envy, miserliness, a harsh and mean disposition, the ungrasped state of mind— this is called stinginess. Moreover, stinginess regarding aggregates is also stinginess, stinginess regarding elements is also stinginess, stinginess regarding sense-bases is also stinginess, grasping— this is called stinginess. For whom this stinginess is abandoned, uprooted, pacified, calmed, incapable of future arising, burnt by the fire of knowledge, he is called one who is not stingy— not covetous, not stingy. Not impudent, not abhorrent. Impudence: There are three kinds of impudence— bodily impudence, verbal impudence, mental impudence. What is bodily impudence? Here, some individual, even when in the Sangha, shows bodily impudence; even when in a group, shows bodily impudence; even in the refectory, shows bodily impudence; even in the hot-bath house, shows bodily impudence; even at the water-bathing place, shows bodily impudence; even when entering a house, shows bodily impudence; even when inside a house, shows bodily impudence. How does one show bodily impudence when in the Sangha? Here, some individual, when in the Sangha, disrespectfully bumps into elder bhikkhus. He stands bumping, he sits bumping, he stands in front, he sits in front, he sits on a high seat, he sits covering his head, he speaks while standing, he speaks flailing his arms. Thus, in the Sangha, he shows physical impudence. How does he show physical impudence in a group? Here, some individual in a group, without respect, walks with sandals while elder monks walk without sandals, he walks on a high walk while they walk on a low walk, he walks on a walk while they walk on the ground, he stands bumping, he sits bumping, he stands in front, he sits in front, he sits on a high seat, he sits covering his head, he speaks while standing, he speaks flailing his arms. Thus, in a group, he shows physical impudence. How does he show physical impudence in the refectory? Here, some individual in the refectory, without respect, sits pressing against elder monks, he pushes away even new monks from their seats, he stands bumping, he sits bumping, he stands in front, he sits in front, he sits on a high seat, he sits covering his head, he speaks while standing, he speaks flailing his arms. Thus, in the refectory, he shows physical impudence. How does he show physical impudence in the hot-bath house? Here, some individual in the hot-bath house, without respect, stands bumping elder monks, he sits bumping, he stands in front, he sits in front, he sits on a high seat, he puts in wood without asking or being invited, he closes the door, he speaks flailing his arms. Thus, in the hot-bath house, he shows physical impudence. How does he show physical impudence at the water-bathing place? Here, some individual at the water-bathing place, without respect, descends bumping elder monks, he descends in front, he bathes bumping. he bathes in front, he bathes above, he goes up pushing, he goes up in front, he goes up above. Thus, at the water-bathing place, he shows bodily impudence. How does he show bodily impudence when entering a house? Here, some person, when entering a house, without respect, goes pushing elder monks, goes in front of elder monks, goes ahead of elder monks, even stepping aside. Thus, when entering a house, he shows bodily impudence. How does he show bodily impudence when he has entered a house? Here, some person, having entered a house, when told, "Do not enter, sir," he enters, when told, "Do not stand, sir," he stands, when told, "Do not sit, sir," he sits, he enters even where there is no space, he stands even where there is no space, he sits even where there is no space, and those private rooms of families, hidden and concealed, where family women, family daughters, family daughters-in-law, family maidens sit, there too he suddenly enters, he even touches the head of a young boy. Thus, having entered a house, he shows bodily impudence— this shows bodily impudence. What shows verbal impudence? Here, some person, even when in the Sangha, shows verbal impudence, even when in a group, shows verbal impudence, even when having entered a house, shows verbal impudence. How does he show verbal impudence when in the Sangha? Here, some person, when in the Sangha, without respect, without asking the elder monks, or without being invited, recites the Dhamma to monks who have gone to the monastery, answers questions, recites the Pātimokkha, he recites standing, he recites even waving his arms. Thus, when in the Sangha, he shows verbal impudence. How does he show verbal impudence when in a group? Here, some person, when in a group, without re A monk, having done the three things, without being asked, or uninvited, preaches Dhamma to monks who have come to the park, answers questions, preaches even standing, preaches even waving his arms. To nuns who have come to the park, to laymen, to laywomen, he preaches Dhamma, answers questions, preaches even standing, preaches even waving his arms. Thus, in a group, he shows verbal impudence. How does one show verbal impudence having entered a house? Here, someone having entered a house, says to a woman or a girl: "O you of such a name, of such a clan, what is there? Is there gruel? Is there rice? Is there food? What shall we drink? What shall we eat? What shall we chew? What is there? Or what will you give me?" Thus he prattles. Such speech is babbling, prattling, chattering, jabbering, being a chatterer. Thus, having entered a house, he shows verbal impudence.