[397] **"Not deceitful (akuhako)"**: there are three grounds of scheming (kuhanavatthu): the ground of scheming known as the use of requisites (paccaya-paṭisevana), the ground of scheming known as postures (iriyāpatha), and the ground of scheming known as roundabout talk (sāmantajappana).
What is the ground of scheming known as the use of requisites? Here householders invite a bhikkhu [to accept] robes, almsfood, lodging, and medicinal requisites for the sick. He, being of evil desires, overcome by desire, wanting robes, almsfood, lodging, and medicinal requisites for the sick, yet out of longing for still more, refuses the robe, refuses the almsfood, refuses the lodging, refuses the medicinal requisites for the sick. He speaks thus: "What has an ascetic to do with a costly robe? It is proper for an ascetic to gather rags from a charnel ground, a rubbish heap, or a shop-front, make an outer robe (saṅghāṭi), and wear it. What has an ascetic to do with costly almsfood? It is proper for an ascetic to get his living by lumps of almsfood obtained through gleaning. What has an ascetic to do with a costly lodging? It is proper for an ascetic to be a dweller at the root of a tree, a dweller in a charnel ground, or a dweller in the open air. What has an ascetic to do with a costly medicinal requisite for the sick? It is proper for an ascetic to make medicine with fermented urine or a piece of yellow myrobalan." In consequence of that he wears a coarse robe, eats coarse almsfood, uses a coarse lodging, and uses coarse medicinal requisites for the sick. The householders come to know of him thus: "This ascetic is of few wishes, content, secluded, aloof from company, of aroused energy, an exponent of the ascetic practices (dhutavāda)," and they invite him more and more with robes, almsfood, lodging, and medicinal requisites for the sick. He speaks thus: "Through the presence of three things a faithful clansman generates much merit: through the presence of faith a faithful clansman generates much merit; through the presence of a gift to be given a faithful clansman generates much merit; through the presence of those worthy of offerings a faithful clansman generates much merit. You have this faith, this gift to be given is present, and I am the recipient. If I do not accept, thus you will be deprived of merit. I have no need of this; yet out of compassion for you alone I accept." In consequence of that he accepts many robes, accepts much almsfood, accepts many lodgings, accepts many medicinal requisites for the sick. Whatever such frowning, grimacing, scheming, act of deceiving, and state of deceitfulness there is—this is called the ground of scheming known as the use [of requisites].
What is the ground of scheming known as postures? Here someone of evil desires, overcome by desire, desirous of esteem, [thinking] "Thus will people esteem me," composes his walking, composes his standing, composes his sitting, composes his lying down; he walks with a set-up intent, stands with a set-up intent, sits with a set-up intent, lies down with a set-up intent; he walks as though concentrated, stands as though concentrated, sits as though concentrated, lies down as though concentrated; he is one who meditates in public view. Whatever such setting-up, placing, and composing of posture, such frowning, grimacing, scheming, act of deceiving, and state of deceitfulness there is—this is called the ground of scheming known as postures.
What is the ground of scheming known as roundabout talk? Here someone of evil desires, overcome by desire, desirous of esteem, [thinking] "Thus will people esteem me," speaks words based upon the noble Dhamma. He says: "The ascetic who wears such a robe is one of great spiritual power." He says: "The ascetic who carries such a bowl, carries a metal dish, carries a water-strainer pot, carries a straining cloth, carries a key, wears sandals, wears a waistband, and uses a [bowl-]strap is one of great spiritual power." He says: "The ascetic who has such a preceptor is one of great spiritual power." He says: "The ascetic who has such a teacher, such co-pupils of the same preceptor, such co-pupils of the same teacher, such friends, acquaintances, intimates, and companions is one of great spiritual power." He says: "The ascetic who dwells in such a monastery is one of great spiritual power." He says: "The ascetic who dwells in such a half-gabled house, dwells in a mansion, dwells in a flat-roofed building, dwells in a cave, dwells in a rock shelter, dwells in a hut, dwells in a peaked house, dwells in a watch-tower, dwells in a circular hall, dwells in a rectangular building, dwells in an attendance hall, dwells in a pavilion, dwells at the root of a tree, is one of great spiritual power." Or else, being a thorough feigner, a thorough frowner, a thorough schemer, a thorough flatterer, esteemed for his mouth, he speaks such talk—deep, hidden, subtle, concealed, connected with the supramundane and with emptiness (suññatā)—[implying] "This ascetic is an obtainer of such peaceful dwellings and attainments as these." Whatever such frowning, grimacing, scheming, act of deceiving, and state of deceitfulness there is—this is called the ground of scheming known as roundabout talk.
For whomever these three grounds of scheming are abandoned, cut off, calmed, stilled, rendered incapable of arising again, burnt up by the fire of knowledge (ñāṇa), he is called one not deceitful. Hence: "withdrawn (paṭilīno), not deceitful."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.