70. It is hypocrisy on the part of one of evil wishes, which takes the form of deportment influenced by eagerness to be admired, that should be understood as the instance of scheming dependent on deportment, according as it is said: “What is the instance of scheming called deportment? Here someone of evil wishes, a prey to wishes, eager to be admired, [thinking] ‘Thus people will admire me,’ composes his way of walking,
composes his way of lying down; he walks studiedly, stands studiedly, sits studiedly, lies down studiedly; he walks as though concentrated, stands, sits, lies down as though concentrated; and he is one who meditates in public. Such disposing, posing, composing, of deportment, grimacing, grimacery, scheming, schemery, schemedness, is known as the instance of scheming called deportment” (Nidd I 225–26).
71. Herein, the words by what is called rejection of requisites (§61) mean: by what is called thus “rejection of requisites”; or they mean: by means of the rejection of requisites that is so called. By indirect talk means: by talking near to the subject. of deportment means: of the four modes of deportment (postures). Disposing is initial posing, or careful posing. Posing is the manner of posing. Composing is prearranging; assuming a trust-inspiring attitude, is what is meant. Grimacing is making grimaces by showing great intenseness; facial contraction is what is meant. One who has the habit of making grimaces is a grimacer. The grimacer’s state is grimacery. Scheming is hypocrisy. The way (áyaná) of a schemer (kuha) is schemery (kuháyaná). The state
of what is schemed is schemedness.
72. In the description of talking: talking at is talking thus on seeing people coming to the monastery, “What have you come for, good people? What, to invite bhikkhus? If it is that, then go along and I shall come later with [my bowl],” etc.; or alternatively, talking at is talking by advertising oneself thus, “I am Tissa, the king trusts me,
such and such king’s ministers trust me.” talking is the same kind of talking on being asked a question. Talking round is roundly talking by one who is afraid of householders’ displeasure because he has given occasion for it. Talking up is talking by extolling people thus, “He is a great land-owner, a great ship-owner, a great lord of giving.” Continual talking up is talking by extolling [people] in all ways.
73. Persuading is progressively involving [people] thus, “Lay followers, formerly you used to give first-fruit alms at such a time; why do you not do so now?” until they say, “We shall give, venerable sir, we have had no opportunity,” etc.; entangling, is what is meant. Or alternatively, seeing someone with sugarcane in his hand, he asks, “Where are you coming from, lay follower?” “From the sugarcane field, venerable sir” “Is the sugarcane sweet there?”” One can find out by eating, venerable sir” “It is not allowed, lay follower, for bhikkhus to say ‘Give [me some] sugarcane.’” Such entangling talk from such an entangler is persuading. Persuading again and again in all ways is continual persuading.
74. Suggesting is insinuating by specifying thus, “That family alone understands me; if there is anything to be given there, they give it to me only”; pointing to, is what is meant. And here the story of the oil-seller should be told. Suggesting in all ways again and again is continual suggesting.
75. Ingratiating chatter is endearing chatter repeated again and again without regard to whether it is in conformity with truth and Dhamma. Flattery is speaking humbly, always maintaining an attitude of inferiority. Bean-soupery is resemblance to bean soup; for just as when beans are being cooked only a few do not get cooked, the rest get cooked, so too the person in whose speech only a little is true, the rest being false, is called a “bean soup”; his state is bean-soupery.
By Bhikkhu Ñānamoli