61. As regards scheming, etc. (§42), this is the text: “Herein, what is scheming? It is the grimacing, grimacery, scheming, schemery, schemedness, by what is called rejection of requisites or by indirect talk, or it is the disposing, posing, composing, of the deportment on the part of one bent on gain, honour and renown, of one of
evil wishes, a prey to wishes—this is called scheming.
62. “Herein, what is talking? Talking at others, talking, talking round, talking up, continual talking up, persuading, continual persuading, suggesting, continual suggesting, ingratiating chatter, flattery, bean-soupery, fondling, on the part of one bent on gain, honour and renown, of one of evil wishes, a prey to wishes—this is called talking.
63. ”Herein, what is hinting? A sign to others, giving a sign, indication, giving indication, indirect talk, roundabout talk, on the part of one bent on gain, honour and renown, of one of evil wishes, a prey to wishes—this is called hinting.
64. ”Herein, what is belittling? Abusing of others, disparaging, reproaching, snubbing, continual snubbing, ridicule, continual ridicule, denigration, continual denigration, tale-bearing, backbiting, on the part of one bent on gain, honour and renown, of one of evil wishes, a prey to wishes—this is called belittling.
65. ”Herein, what is pursuing gain with gain? Seeking, seeking for, seeking out, going in search of, searching for, searching out material goods by means of material goods, such as carrying there goods that have been got from here, or carrying here goods that have been got from there, by one bent on gain, honour and renown, by one of evil wishes, a prey to wishes—this is called pursuing gain with gain.”19 (Vibh 352–53)
66. The meaning of this text should be understood as follows: Firstly, as regards description of scheming: on the part of one bent on gain, honour and renown is on the part of one who is bent on gain, on honour, and on reputation; on the part of one who longs for them, is the meaning. Of one of evil wishes: of one who wants to show qualities that he has not got. A prey to wishes: the meaning is, of one who is attacked by them. And after this the passage beginning or by what is called rejection of requisites is given in order to show the three instances of scheming given in the Mahániddesa as rejection of requisites, indirect talk, and that based on deportment.
67. Herein, [a bhikkhu] is invited to accept robes, etc., and, precisely because he wants them, he refuses them out of evil wishes. And then, since he knows that those householders believe in him implicitly when they think, “Oh, how few are our lord’s wishes! He will not accept a thing!” and they put fine robes, etc., before him by various means, he then accepts, making a show that he wants to be compassionate towards them—it is this hypocrisy of his, which becomes the cause of their subsequently bringing them even by cartloads, that should be understood as the instance of scheming called rejection of requisites.
68. For this is said in the Mahániddesa: “What is the instance of scheming called rejection of requisites? Here householders invite bhikkhus [to accept] robes, alms food, resting place, and the requisite of medicine as cure for the sick. One who is of evil wishes, a prey to wishes, wanting robes … alms food … resting place … the requisite of medicine as cure for the sick, refuses robes … alms food … resting place … the requisite of medicine as cure for the sick, because he wants more. He says: ‘What has an ascetic to do with expensive robes? It is proper for an ascetic to gather rags from a charnel ground or from a rubbish heap or from a shop and make them into a patchwork cloak to wear. What has an ascetic to do with expensive alms food? It is proper for an ascetic to get his living by the dropping of lumps [of food into his bowl] while he wanders for gleanings. What has an ascetic to do with an expensive resting place? It is proper for an ascetic to be a tree-root-dweller or an open-air-dweller. What has an ascetic to do with an expensive requisite of medicine as cure for the sick? It is proper for an ascetic to cure himself with putrid urine and broken gallnuts.’ Accordingly, he wears a coarse robe, eats coarse alms food, uses a coarse resting place, uses a coarse requisite of medicine as cure for the sick. Then householders think, ‘This ascetic has few wishes, is content, is secluded, keeps aloof from company, is strenuous, is a preacher of asceticism,’ and they invite him more and more [to accept] robes, alms food, resting places, and the requisite of medicine as cure for the sick. He says: ‘With three things present a faithful clansman produces much merit: with faith present a faithful clansman produces much merit, with goods to be given present a faithful clansman produces much merit, with those worthy to receive present a faithful clansman produces much merit. You have faith; the goods to be given are here; and I am here to accept. If I do not accept, then you will be deprived of the merit. That is no good to me. Rather
will I accept out of compassion for you.” Accordingly, he accepts many robes, he accepts much alms food, he accepts many resting places, he accepts many requisites of medicine as cure for the sick. Such grimacing, grimacery, scheming, schemery, schemedness, is known as the instance of scheming called rejection of requisites’ (Nidd I 224–25).
By Bhikkhu Ñānamoli