English
However, it should be understood that with all these terms, the sick state of the mind due to defilements is described. 861. In the explanation of hypocrisy, dependent on gain, honor, and fame means dependent on and desiring gain, honor, and a good reputation. Having evil desires means desiring to proclaim nonexistent qualities. Ruined by desire means ruined by desire, afflicted. From here on, since in the Great Discourse, the basis of hypocrisy comes in three ways, dependent on the use of requisites, on deceptive talk, and on behavior, that... Therefore, to show that threefold, beginning with "in the guise of rejecting requisites," and so forth, was started. Herein, having been invited with robes, etc., and being desirous of them, rejecting them due to evil desire, and knowing that the householders have well-established faith in themselves, and then, because of them saying again, "Oh, the venerable one is of few desires, he does not wish to accept anything, it would be a great gain for us if he would accept even a little," offering excellent robes, etc., by various means, and revealing only the desire to favor them by accepting them, and from then on, causing astonishment that is the reason for offerings of eighty cartloads, this "in the guise of rejecting requisites" is to be understood as a deceitful practice. And this was said in the Mahāniddesa: "What is the deceitful practice called 'in the guise of rejecting requisites'? Here, householders invite a bhikkhu with robes, alms food, lodging, and medicine requisites. He, being of evil desire, overcome by desire, desirous of robes... ...for the sake of increasing requisites, rejects the robe, rejects the alms food, rejects the lodging, rejects the medicine requisites. He says thus: 'What is the use of an expensive robe for a renunciate? It is suitable that a renunciate, having picked up discarded cloths from a cemetery, or a rubbish heap, or a shop, or a charnel ground, should make a double robe and wear it. What is the use of expensive alms food for a renunciate? It is suitable that a renunciate should maintain his life by gleaning alms. What is the use of expensive lodging for a renunciate? It is suitable that a renunciate should be a tree-dweller, or a cemetery-dweller, or a open-air dweller. What is the use of expensive medicine requisites for a renunciate? It is suitable that a renunciate should make medicine with putrid urine or a piece of myrobalan.' Thereupon, he wears coarse robes, consumes coarse alms food, uses coarse lodging, uses coarse medicine requisites." He frequents them. Householders know him thus: ‘This ascetic is of few desires, content, secluded, unassociated, energetic, and a proponent of the ascetic practices.’ They invite him more and more with robes…etc… requisites. He says thus: ‘A faithful son of good family generates much merit through the presence of three things: A faithful son of good family generates much merit through the presence of faith, through the presence of alms…etc… through the presence of those worthy of offerings. You have faith, and alms are available, and I am the recipient. If I do not accept, you will be excluded from merit; I do not need this, but I accept it out of compassion for you.’ Based on that, he accepts many robes, many alms…etc… requisites of medicine. Such frowning, frowning, deceit, deceiving, deceitfulness – this is called a deceitful thing consisting of the pursuit of requisites. But when one is greedy and describes the attainment of superhuman qualities with words that cause wonder in various ways, that is known as a deceitful thing consisting of flattery. As he said: ‘‘What is a deceitful thing consisting of flattery? Here, someone who is greedy, overcome by desire, intending to be esteemed, speaks words connected with the noble Dhamma, thinking, ‘People will esteem me thus’: ‘The ascetic who wears such a robe is of great power,’ he says; ‘The ascetic who has such a bowl, a metal dish, a water pot, a strainer, a key, sandals, a girdle, a belt; the ascetic who has such a preceptor, teacher, co-preceptor, co-teacher, friend, acquaintance, companion, helper; the ascetic who lives in such a monastery – in a lean-to, a palace, a mansion, a cave, a rock shelter, a hut, a pavilion, an attic, a terrace, a raised platform, a scaffolding, an assembly hall He who dwells in a pavilion, at the foot of a tree, he proclaims himself a monk of great power. "Or else, a frowning, scowling, deceitful, cunning, chattering, boasting, 'This monk is a master of such and such attainments, of meditative states,' how can he speak of such profound, hidden, subtle, concealed, supramundane, connected with emptiness?" Such frowning, scowling, deceit, cunning, hypocrisy— this is called a basis for deceit, reckoned as nearby utterance. Furthermore, astonishing with deportment, with the intention of being esteemed, while being one of evil desires, is a basis for deceit, known as dependent on deportment. As it was said: "What is a basis for deceit, reckoned as deportment? Here, someone of evil desires, overcome by desire, with the intention of being esteemed, 'Thus will people esteem me,' arranges his walking, arranges his lying down, resolutely walks, resolutely stands, resolutely sits, resolutely takes a lying position, walks as if concentrated, stands as if concentrated, sits, takes a lying position, is like one reciting a lesson. Such arranging, establishing, settling of deportment, frowning, scowling, deceit, cunning, hypocrisy— this is called a basis for deceit, reckoned as deportment." Therein, reckoned as using requisites: by using requisites, reckoned thus. By nearby utterance: by utterance near. Of deportment: of the four deportments. Arranging: initial arranging, or arranging with care. Establishing: the manner of establishing. Settling: constructing, it is said, making a pleasing state. Frowning: making a frown by showing a foremost, fixed state, it is said, contracting the face. One who has frowning as his nature is a frowner; the state of a frowner is frowning. Deceit: astonishing, cunning is cunning. The state of a cunning one is hypocrisy. 862. In deceptive introduction, "introduction" means seeing people coming to the monastery and saying, "For what purpose have you come, sirs? To invite monks? If so, go; I will bring the monks from behind," thus beginning with deception. Or, introducing oneself, "I am Tissa, the king is pleased with me, and so-and-so and so-and-so royal ministers are pleased with me," thus introducing oneself is introduction. "Deception" means deceiving in the same way as previously stated when asked. "Persuasion" means, when a householder is anxious, giving him an opportunity and speaking well. "Exaltation" means speaking highly, "He is a great family man, a great navigator, a great benefactor." "Complete exaltation" means exalting in every way. "Importuning" means importuning, that is, entangling, until they say, "Venerable sir, we will give, we do not get an opportunity," saying, "Lay followers, formerly you gave alms at such and such a time; why do you not give now?" Or, seeing someone with sugarcane in hand, he asks, "Where have you come from, lay followers?" "From the sugarcane field, venerable sir." "Is the sugarcane sweet there?" "It must be tasted to be known, venerable sir." "No, lay followers, it is not proper to say 'give sugarcane' to a monk," such talk of entangling even while disentangling is importuning. Repeated importuning in every way is complete importuning. "Elevation" means elevating and proclaiming, "This family knows only me; if any alms-giving arises here, they give only to me," thus elevating is elevation; it means proclamation. Here, the story of the oil-cake girl should be told. It seems that two monks entered a village, sat in the assembly hall, and seeing a young girl, called her. When she came, one of them asked, "Venerable sir, whose daughter is this girl?" "Friend, she is the daughter of our attendant, the oil-cake girl. When I go to her house, her mother gives ghee, giving it by the potful, and this one also gives it by the potful like her mother," thus he elevates her. Completely, in every way, By repeated urging and importuning. Speaking what is dear means Repeatedly speaking only what is pleasing, Without regard for truth or what accords with the Dhamma. Flattery means base conduct; Speaking by placing oneself low. Mung bean soup-like means like mung bean soup. Just as when mung beans are cooked, some do not cook, But the rest do; So, a person whose speech has some truth, But the rest is false – This person is called mung bean soup-like. That state of his is mung bean soup-likeness. Being a carrier means the state of being a carrier. For just as a nursemaid carries a child of good family In her lap or on her shoulder, That is, supports him; The act of that carrier is carrying; The state of being a carrier is carrier-likeness. 863. In the explanation of soothsaying, a sign means Any bodily or verbal action That connects with giving requisites to others. Soothsaying means skill in performing signs. Here is a story about this: It is said that a monk who went for alms, Going to the door of a smith's house, And being asked, "What is it, venerable sir?" Took his hand out from under his robe And made a gesture of striking with an adze. The smith, "I understand, venerable sir," Made an adze and gave it to him. Hinting means talk connected with requisites. Hinting means, seeing a calf-keeper, Asking, "Are these calves milk-calves or buttermilk-calves?" And when he says, "Milk-calves, venerable sir," Saying, "They are not milk-calves, If they were milk-calves, monks would also get milk," And in this way informing the parents of those children And causing them to give milk and so on, is hinting. Whispering nearby means whispering after bringing near. Here a Jātaka reciter's story should be told. It is said that a Jātaka reciter,