English
Wishing to eat, entered the house of his attendant And sat down. She, not wishing to give, saying, "There is no rice," Went to a neighbor's house as if to fetch rice. The monk, entering the inner chamber and looking around, Saw sugar cane in the corner of the door, And a bowl. He saw molasses, salted fish in a basket, rice in a pot, ghee in a jar, went out, and sat down. The housewife came, saying, "I found no rice." The Elder said, "Laywoman, today alms will not be obtained," for he saw the omen right away. "What is it, Venerable Sir?" "Like sugarcane placed in the corner of the door, I saw a snake; thinking, 'I will strike it,' with a clod of earth, like a lump of molasses placed in a vessel, a stone; the hood, like a piece of salted fish placed in a basket, made by the snake when struck; its fangs, like rice in a pot, wanting to bite that clod; and the venomous saliva mixed with poison, like ghee poured into a jar, coming from its mouth when it was angry." She thought, "It is not possible to deceive the bald-headed one," gave sugarcane, cooked rice, and gave it with ghee, molasses, and fish. Thus, making it near, coaxing is known as neighborhood coaxing. Explanation is speaking by turning it around and around, according to how one obtains it. 864. Reviling in unspecified cases is reviling with the ten grounds for reviling. Disparagement is speaking after belittling. Censure is imputing faults in the manner of "unbelieving, displeased," and so on. Rejection is rejecting with words, saying, "Do not speak of this here." Thoroughly rejecting with cause and reason is complete rejection. Or, praising one who does not give, saying, "Oh, generous donor," is rejection. Thoroughly praising, saying, "Great generous donor," is complete rejection. Scoffing is mocking, saying, "What is the life of this seed-eater?" Thoroughly scoffing is mocking even more, saying, "Why do you call this one a giver who always says 'there is nothing' to everyone?" Causing to fall is causing to fall into the state of being a non-giver or into disrepute. Thoroughly causing to fall is complete causing to fall. Carrier of disrepute is carrying disrepute from house to house, from village to village, from country to country, thinking, "Even out of fear of disrepute, he will give to me." Backbiting Speaking sweetly to one's face, but uttering disparaging words behind their back. This is like eating the flesh of the back of those whom one cannot look in the face. Therefore, it is called "back-biting." This is called "squeezing": because, like a bamboo squeezer, it squeezes out, wipes away another's virtues; or because, having squeezed out the essence, like one sniffing out scents, it squeezes out and pulverizes the virtues of others, seeking gain in this way. Therefore, it is called "squeezing." 865. In the designation of "seeking gain with gain," "seeking" means searching. "From here I obtained" means "I obtained from this house." "There" means "in that house." "Eṭṭhī" means desire. "Gaveṭṭhī" means searching. "Pariyeṭṭhī" means repeatedly searching. Here, the story of the monk who, having given away the alms he received from the beginning to the young men in various families, finally obtained rice-gruel, should be told. "Esanā," etc., are synonyms for "eṭṭhī," etc. Therefore, "eṭṭhī" means "esanā," "gaveṭṭhī" means "gavesanā," "pariyeṭṭhī" means "pariyesanā." Thus, the connection should be understood here. 866. In the designation of "superior conceit," "by birth" means by the attainment of birth such as being a noble. "By lineage" means by a superior lineage such as the Gotama lineage. "By beauty of complexion" means by having a body endowed with beautiful complexion. For the body is called "pokkhara," and its beauty of complexion means being handsome. "By wealth," etc., are clear in meaning. "Generates conceit" means with any of these things, one generates, creates the conceit, "I am superior." 867. In the designation of "equal conceit," "generates conceit" means with any of these things, one generates the conceit, "I am equal." This is the difference in meaning here. But there is no distinction in the Pāli text. 868. In the designation of "inferior conceit," "generates contempt" means generates a lower conceit. "Omāna" means base, lower conceit. "Omaññanā omaññitatta" is a designation of the state of being. "Hīḷanā" means self-disgust due to birth, etc. "Ohīḷanā" means excessive. It is called disdain. Because of being disdained, it is a description of that very feeling. Self-deprecation, knowing oneself as inferior. Self-contempt, despising oneself. Self-humiliation, thinking of oneself as humiliated, regarding the very possessions of birth and so on as birth itself. Thus, these three kinds of conceit are spoken of in relation to things like birth and so on, not depending on a person. Each of them arises in relation to the superior, the equal, and the inferior. Therein, the conceit 'I am superior' is a true estimation of the superior, but a false estimation of the others. The conceit 'I am equal' is a true estimation of the equal, but a false estimation of the others. The conceit 'I am inferior' is a true estimation of the inferior, but a false estimation of the others. 869.What there, of the superior, is the conceit 'I am superior'? But the nine conceits beginning with 'I am superior' are spoken of depending on a person. Three each arise for each one. Therein, 'dahati' means establishes. Depending on that, depending on that establishment of superiority. Here, however, the conceit 'I am superior to the superior' arises for both kings and renunciants. For a king thinks, 'Who is equal to me in terms of kingdom, wealth, or vehicles?' And a renunciant thinks, 'Who is equal to me in terms of virtue, ascetic practices, and so on?' 870.The conceit 'I am equal to the superior' also arises for these very same people. For a king thinks, 'What difference is there between me and other kings in terms of kingdom, wealth, or vehicles?' And a renunciant thinks, 'What difference is there between me and another bhikkhu in terms of virtue, ascetic practices, and so on?' 871.The conceit 'I am inferior to the superior' also arises for these very same people. For a king who does not have prosperous kingdom, wealth, or vehicles, thinks, 'For me, being called a king is just the pleasure of a word; what kind of king am I?' And a renunciant thinks, 'I have little gain and honor. Being a Dhamma speaker, learned, and a senior elder is just talk. What kind of Dhamma speaker am I, what kind of learned one am I, what kind of senior elder am I, since my gains are...' "There is no respect for me," thus he makes conceit. 872. The conceits such as "I am better than my equal" arise in ministers and others. For a minister thinks, "Who is another royal officer equal to me, with lands, vehicles, and conveyances?" or "What distinction is there for me compared to others?" or "I am only a minister in name; I don't even have food and clothing. What kind of minister am I?" Thus he makes these conceits. 875. The conceits such as "I am better than the inferior" arise in slaves and others. For a slave thinks, "Who is another slave equal to me, either by mother or by father? Others, unable to live, are born as slaves for the sake of their bellies. But I am better because of my lineage," or "What distinction is there for me compared to such and such a slave, being pure on both sides due to lineage and a hereditary slave?" or "I have become a slave due to the needs of my stomach. But in my parents' lineage, there is no slave status for me. What kind of slave am I?" Thus he makes these conceits. Just as with the slave, so too with the Pukkusa, Caṇḍāla, and others, they make these conceits. Here, the conceit that arises, "I am better than the better," is a valid conceit, the other two are invalid conceits. Similarly, the conceit that arises, "I am equal to the equal," and "I am inferior to the inferior," is a valid conceit, the other two are invalid conceits. Among these, the valid conceits are rejected by the path of arahantship, the invalid conceits are rejected by the path of stream-entry. 878. Having spoken of conceit with a basis, now, to show conceit that is without a basis, it is said, "What is conceit?" and so on. 879. In the explanation of over-conceit, the person is not addressed in terms of being better, etc., but is indicated only in terms of the basis of caste, etc. There, "over-estimates" means he estimates excessively, thinking, "There is no one equal to me in caste, etc." 880. In the explanation of conceit and over-conceit, "who is such" means this conceit that has arisen, "This one was formerly equal to me, now I am superior, I am more inferior." To show that this is a greater burden, like an excessive load, taking the former equal conceit as a basis, he says, "conceit and over-conceit." 881. The explanation of d Just like the designation of 'īnamāna'. However, due to being teachable, that pride is called 'I am not inferior' – this is called omāna. Moreover, here, 'You are of high birth, like the crow's birth is your birth; you are of high lineage, like the candāla lineage is your lineage; you have a voice, like the crow's voice is your voice' – thus, because of behaving by putting oneself down, this is to be understood as omāna. 882. In the designation of adhimāna, 'thinking one has attained what one has not attained' means thinking one has attained the four truths without having attained them. 'Without having done' means without having done what should be done by the four paths. 'Without having understood' means without having understood the four noble truths. 'Without having realized' means without having directly realized arahantship. This is called adhimāna, this is called the pride of attainment. Now, to whom does this arise, and to whom does it not arise?