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tells there, for the breaking of these; or having heard there, tells these, for the breaking of those. Thus, a breaker of the united, or an instigator of the divided, delighting in factions, enjoying factions, rejoicing in factions, speaks words that cause factions – this is called slander. Moreover, one engages in slander for two reasons – either out of desire for affection or with the intention to divide. How does one engage in slander out of desire for affection? "I will be dear to this one, I will be pleasing, I will be trusted, I will be intimate, I will be a good friend." Thus, one engages in slander out of desire for affection. How does one engage in slander with the intention to divide? "How might these be separate, be apart, be in factions, be in two ways, be in two camps, be in two parties, be broken, not come together, dwell unhappily, not at ease?" Thus, one engages in slander with the intention to divide. Greed with stinginess, and anger and slander should be dispelled. Greed and stinginess and anger and slander should be dispelled, driven away, abandoned, removed, brought to an end, made to cease – greed with stinginess, and anger and slander should be dispelled. Therefore the Blessed One said: "By blame he should not tremble, nor should a monk be elated by praise; Greed with stinginess, and anger and slander he should dispel." 164. He should not engage in buying and selling, a monk should not utter reproach anywhere; nor should he be attached to the village, nor should he entice people for gain. "He should not engage in buying and selling." Those acts of buying and selling forbidden in the Vinaya are not intended in this context. How does one engage in buying and selling? With five things, a bowl or a robe or any other requisite, acting deceptively or desiring profit, he exchanges it. Thus, one engages in buying and selling. How does one not engage in buying and selling? With five things, a bowl or a robe... He does not exchange any goods, his own or another's, with deceit or with a desire for profit. Thus, he does not engage in buying and selling. He should not engage in buying and selling. He should not engage in buying and selling, should not stand in buying and selling. Buying and selling he should abandon, dispel, make an end of, bring to naught. From buying and selling he should be far, abstained, fully abstained, gone forth, detached, liberated, disjoined. He should dwell with a mind boundless – he should not engage in buying and selling. A monk should not make any accusation anywhere. What are the defilements that make accusations? There are some ascetics and brahmins, endowed with psychic power, with divine sight, knowers of others' minds. They see even from afar, they are not unseen even when near, they know minds even with their minds. And there are also deities, endowed with psychic power, with divine sight, knowers of others' minds. They see even from afar, they are not unseen even when near, they know minds even with their minds. They might accuse with gross defilements, or with medium defilements, or with subtle defilements. What are the gross defilements? Misconduct of body, misconduct of speech, misconduct of mind – these are called gross defilements. What are the medium defilements? Thought of sensual desire, thought of ill-will, thought of harming – these are called medium defilements. What are the subtle defilements? Thought of relatives, thought of country, thought of others, thought connected with sympathy for others, thought connected with gain, honor, and fame, thought connected with not being despised – these are called subtle defilements. He should not accuse with gross defilements, or with medium defilements, or with subtle defilements. He should not make an accusation. Defilements that make accusations he should not make, not generate, not produce, not bring forth, not manifest. Defilements that make accusations he should abandon, dispel, make an end of, bring to naught. From defilements that make accusations he should be far, abstained, fully abstained, gone forth, detached, liberated, disjoined. With such a mind should he dwell. "Anywhere" means anywhere, in anything, in any place, whether internally or externally, or both internally and externally. A monk should not make a reproach anywhere. "And he should not cling to the village." How does one cling to the village? Here, a monk in the village dwells mingled with householders, sharing their joys, sharing their sorrows, happy when they are happy, sorrowful when they are sorrowful. When duties arise, he involves himself. Thus, he clings to the village. Or else, a monk, having dressed in the morning, taking his bowl and robe, enters a village or town for alms, with an unguarded body, with unguarded speech, with an unguarded mind, with unestablished mindfulness, with uncontrolled faculties. He clings here and there, he grasps here and there, he is bound here and there, he falls into ruin and misfortune here and there. Thus, he clings to the village. How does one not cling to the village? Here, a monk in the village dwells unmingled with householders, not sharing their joys, not sharing their sorrows, not happy when they are happy, not sorrowful when they are sorrowful. When duties arise, he does not involve himself. Thus, he does not cling to the village. Or else, a monk, having dressed in the morning, taking his bowl and robe, enters a village or town for alms, with a guarded body, with guarded speech, with a guarded mind, with established mindfulness, with controlled faculties. He does not cling here and there, he does not grasp here and there, he is not bound here and there, he does not fall into ruin and misfortune here and there. Thus, he does not cling to the village. "And he should not cling to the village" means he should not cling to the village, not grasp, not be bound, not be entangled. He should be ungreedy, unattached, uninfatuated, unabsorbed, free from greed, rid of greed, having abandoned greed... he should dwell with a mind become divine. And he should not cling to the village. "He should not flatter people for gain." What is flattery? For one dependent on gain, honor, and fame, having evil wishes, overcome by desire, whose eye is on material things, worldly conditions... For one who lacks respect, that which is for others: addressing, cajolery, intimate talk, praising, over-praising, inciting, strongly inciting, extolling, excessively extolling, speaking pleasingly, sycophancy, smooth talk, fawning, backbiting others; and that which therein is gentle speech, friendly speech, soft speech, non-harsh speech – this is called cajolery. Moreover, for two reasons one flatters people: either placing oneself low, placing others high, one flatters people; or placing oneself high, placing others low, one flatters people. How does one flatter people by placing oneself low and placing others high? "You are of great help to me. Relying on you, I obtain robes, almsfood, lodgings, medicines for the sick, and requisites. Even others who intend to give or do things for me, relying on you, seeing you, even my old family name has disappeared. By you I am known as the attendant of so-and-so's family, the attendant of so-and-so's family." Thus, placing oneself low and placing others high, one flatters people. How does one flatter people by placing oneself high and placing others low? "I am of great help to you. Relying on me, you went for refuge to the Buddha, went for refuge to the Dhamma, went for refuge to the Sangha. You abstained from taking life, abstained from taking what is not given, abstained from sexual misconduct, abstained from false speech, abstained from intoxicating drinks and drugs that lead to heedlessness. I give you instructions, I give you questions, I teach you the Uposatha, I oversee new construction. Yet, abandoning me, you honor others, respect others, esteem others, worship others." Thus, placing oneself high and placing others low, one flatters people. One should not flatter for the sake of gain. For the sake of gain, on account of gain, for the reason of gain. For the sake of gain arising, cultivating gain, one should not cause people to speak. He should abandon speaking, dispel it, make an end of it, bring it to naught. From speaking he should be far, abstaining, refraining, gone forth, detached, liberated, disjoined, dwelling with an unbounded mind. Desiring gain, one should not cause people to speak. Therefore the Blessed One said: "He should not engage in buying and selling, a bhikkhu should not cause reproach anywhere; nor should he be attached in the village, desiring gain, he should not cause people to speak." 165. A bhikkhu should not be a boaster, nor should he speak affected speech; he should not practice impudence, nor should he speak contentious talk. "A bhikkhu should not be a boaster," it means: Here, some person is a boaster, a vainglorious one. He boasts, he is vainglorious, saying 'I am endowed with virtue,' or 'endowed with vows,' or 'endowed with virtue and vows,' or by birth, or by clan, or by being a son of a good family, or by beauty of complexion, or by wealth, or by study, or by profession, or by craft, or by knowledge, or by learning, or by ready wit, or by any other thing. He boasts, 'I have gone forth from a high family,' or 'from a family of great wealth,' or 'from a family of abundant wealth,' or 'I am a master of the suttas,' or 'a master of the Vinaya,' or 'a Dhamma speaker,' or 'a forest dweller,' or... 'I am one who has attained the attainment of neither perception nor non-perception,' he boasts, he is vainglorious. Thus, he should not boast, he should not be vainglorious. He should abandon boasting, dispel it, make an end of it, bring it to naught. From boasting he should be far, abstaining, refraining, gone forth, detached, liberated, disjoined, dwelling with an unbounded mind. A bhikkhu should not be a boaster.