English
In the section on 'kuhana' (deceit), "attached to gain, honor, and fame" means desiring gain, honor, and renown. "Wicked-willed" means one who wishes to display non-existent qualities. "Overcome by craving" means afflicted or troubled by craving. From this point onwards, since in the Mahāniddesa, three types of deceitful practices are mentioned in connection with the use of requisites, the manner of speaking, and the postures, therefore, to show these three types, it begins with "by what is called the use of requisites," and so on. Therein, it should be understood that the deceitful practice called "the use of requisites" is the astonishment that becomes the cause for bringing even cartloads of requisites from then on, by rejecting an invitation from householders for robes, etc., while being desirous of them, due to one's wicked will, and then, knowing those householders to be firmly established in faith towards oneself, and then, revealing one's desire to favor them when they bring various exquisite robes, etc., thinking, "Oh, the venerable one is of few desires and does not wish to accept anything; it would indeed be well-gained for us if he would accept even a little," and then accepting them. This is stated in the Mahāniddesa: “What is the deceitful practice called 'the use of requisites'? Here, householders invite a bhikkhu with robes, almsfood, lodgings, and medicine for the sick. That wicked-willed person, overcome by craving, being desirous of them, …robes… because of desiring more requisites, he rejects robes. Almsfood… lodging. He rejects medicine for the sick. So he says this: “What is the use of expensive robes for a monk? It is proper for a monk to gather rags from charnel grounds, or from rubbish heaps, or from shops, and make a patched robe and wear it. What is the use of expensive almsfood for a monk? It is proper for a monk to sustain life by gleaning for alms. What is the use of expensive lodging for a monk? It is proper for a monk to dwell at the foot of a tree or in the open air. What is the use of expensive medicine for the sick for a monk? It is proper for a monk to make medicine from putrid urine or a piece of myrobalan.” Because of that, he wears coarse robes, he partakes of coarse almsfood, he uses coarse lodging, he uses coarse medicine for the sick. Householders then know him thus: “This monk is of few wishes, content, secluded, unassociated, ardent in effort, a speaker of dhuta practices.” Again and again, they invite him with robes… …and requisites. So he says this: “When three things are present, a faithful householder generates much merit. When faith is present, a faithful householder generates much merit. When the gift is present… …when worthy recipients are present, a faithful householder generates much merit. You have this faith, and the gift is available, and I am the recipient. If I do not accept, then you will be deprived of merit. I have no need for this. However, out of compassion for you, I accept.” Because of that, he accepts many robes. He accepts much almsfood… …and medicine for the sick. Such a scowl, scowling, deceit, deceiving, being deceitful, this is the basis for deceit reckoned as the use of requisites. (Mahāniddesa 87). But when one is evil-wishing, to amaze others by words displaying attainment of superhuman states, which is called hinting, is to be known as a ground for deception. As it is said: “What is the ground for deception called hinting? Here, some evil-wishing person, overcome by desire, with the intention of being esteemed, ‘Thus will people esteem me,’ speaks words related to the noble Dhamma: ‘Whoever wears such a robe, that ascetic is mighty.’ He says, ‘Whoever carries such an alms-bowl, a metal plate, a water-strainer, a filter, a key, a waist-band, sandals, that ascetic is mighty.’ ‘Whose preceptor, teacher, co-preceptor, co-teacher, friend, acquaintance, intimate, companion, is such; whoever dwells in such monasteries, half-gabled houses, palaces, mansions, caves, rock-shelters, huts, gabled houses, attics, upper floors, elevated places, assembly halls, pavilions, at the foot of trees, that ascetic is mighty.’ Or he says, ‘This ascetic, who is a hypocrite, a hypocrite, a frown-maker, a frown-maker, a deceiver, a deceiver, a flatterer, a flatterer, one who seeks esteem by words, is a recipient of such states of dwelling and attainments of mind.’ He spoke such a deep, hidden, subtle, concealed, supramundane talk connected with emptiness. Such frowning, frowning, deception, deceiving, being deceived, this is the ground for deception called hinting.” (Mahāniddesa 87). But when one is evil-wishing, to amaze others by one’s deportment, with the intention of being esteemed, is to be known as a ground for deception related to deportment. As it is said: “What is the ground for deception called deportment? Here, some evil-wishing person, overcome by desire, with the intention of being esteemed, ‘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 goes as if composed, he stands as if composed, he sits, he lies down, and he is one who meditates in public. Whatever such setting up, placing, arranging of posture, frowning, frowning (as a habit), deception, deceiving, the state of being deceived, this is called the basis of deception in the form of posture. There, by 'in the form of partaking of requisites' means: by partaking of requisites, or by what is called partaking of requisites. By 'whispering nearby' means: by speaking close by. By 'of posture' means: of the four postures. 'Setting up' and so on means: placing, or placing with care. 'Placing' means: the manner of placing. 'Arranging' means: making up, it is said to be making oneself pleasing. 'Frowning' means: frowning by showing the state of being a chief or foremost, it is said to be contracting the face. One whose habit is frowning is a 'frowning one'. The state of a frowning one is 'frowning (as a habit)'. 'Deception' means: astonishment. 'Deceiving' means: the coming of a deceiver. 'The state of being deceived' means: the state of one who is deceived. In the explanation of 'speaking': 'addressing' means: seeing people who have come to the monastery, "For what purpose have you, sirs, come? To invite monks? If so, go, sirs, I will come afterwards, taking the bowl." Such is speaking from the very beginning. Or, bringing oneself forward, "I am Tissa, the king is pleased with me, such and such a royal minister is pleased with me." Such is speaking that brings oneself forward, 'addressing'. 'Speaking' means: speaking in the manner described when asked. 'Conversing' means: giving opportunity again and again to a householder who is distressed and fearful, and speaking well. 'Exalting' means: speaking by raising up, saying "a great householder, a great ship-owner, a great donor." 'Exalting completely' means: speaking by raising up in every way. 'Binding up' means: "Lay followers, formerly you gave new offerings at such a time, why do you not give now?" Thus, binding up again and again, until they say, "We will give, venerable sir, we do not find an opportunity." It is said to be wrapping. i. Or, seeing sugarcane in hand, he asks, "From where was it brought, lay followers?" "From the sugarcane field, venerable sir." "Is the sugarcane there sweet?" "Having eaten it, venerable sir, one would know." "It is not proper, lay follower, to say, 'Give sugarcane to the monk.'" Such a winding speech, even when unwinding, is 'unnahanā' (entanglement). Repeated entanglement in every way is 'samunnahanā' (complete entanglement). 'Ukkācanā' (flattery) means: "This family knows me alone. If an offering arises here, they give it to me alone." Thus, lifting up and flattering is 'ukkācanā', it is said to be 'uddīpanā' (incitement). The story of Telakandarika should be told here. Repeated flattery in every way is 'samukkācanā' (complete flattery). 'Anuppiyabhāṇitā' (speaking what is pleasing) is repeatedly speaking what is pleasing, without regard for truth or Dhamma. 'Cāṭukamyatā' (servility) is low conduct, acting by placing oneself lower and lower. 'Muggasūpyatā' (mung-bean-soup-like quality) is being like mung-bean soup. Just as when mung beans are cooked, some do not cook, the rest cook; similarly, the person in whose speech something is true, the rest is false, that person is called 'muggasūpya'. His state is 'muggasūpyatā'. 'Pāribhaṭyatā' (nursing/carrying quality) is the state of being a 'pāribhaṭya'. One who carries or holds like a nurse carries a child in the lap or on the shoulder, that is the meaning of 'holds'. The action of that carrier is 'pāribhaṭyuṃ'. The state of being 'pāribhaṭya' is 'pāribhaṭyatā'. In the explanation of 'nemittikatā' (divination): 'Nimitta' (sign) is any bodily or verbal action that causes others to think of giving requisites. 'Nimittakamma' (sign-making action) is seeing someone going with food and making a sign by asking, "What food did you get?" and so on. 'Obhāsa' (hinting) is speech connected with requisites. 'Obhāsakamma' (hinting action) is seeing cowherds and asking, "Are these calves milk-calves or buttermilk-calves?" When told, "Milk-calves, venerable sir," (he says) "They are not milk-calves. If they were milk-calves, monks would also get milk." Thus, by such a method, to them... reporting to the parents of the children, giving milk and so forth, making things clear. "Sāmantajappā" means muttering close by. The story of the "Kulūpaka Bhikkhu" should be told here. It is said that a certain Kulūpaka Bhikkhu, desiring to eat, entered a house and sat down. Seeing him, the housewife, unwilling to give, saying "there is no rice," went to a neighbor's house as if to fetch rice. The bhikkhu, entering the inner room, looking around, saw sugarcane in a corner by the door, jaggery in a pot,