[444] **Conceit (māna)**, in the phrase "conceit and excessive conceit, together with malicious speech," [is explained thus:] Here someone generates conceit on account of birth, or on account of clan, or on account of being of good family, or on account of beauty of complexion, or on account of wealth, or on account of study, or on account of a sphere of work, or on account of a sphere of craft, or on account of a branch of knowledge, or on account of learning, or on account of quick-wittedness (paṭibhāna), or on one or another ground.
**Excessive conceit (atimāna):** Here someone despises another on account of birth, or on account of clan, … or on one or another ground.
**Malicious speech (pesuñña):** Here someone is of malicious speech: having heard here, he reports it there for the division of these people; or having heard there, he reports it to these for the division of those. Thus he is a divider of those who are united and an abettor of those who are divided; delighting in faction, taking pleasure in faction, rejoicing in faction, he is a speaker of speech that creates faction. This is called malicious speech. Moreover, one conveys malicious speech for two reasons: out of desire to be held dear, or with the intent to cause division.
How does one convey malicious speech out of desire to be held dear? [Thinking:] "I shall be dear to this person, I shall be agreeable to him, I shall be one he trusts, I shall be an intimate, I shall be a bosom friend" — thus one conveys malicious speech out of desire to be held dear.
How does one intent on division convey malicious speech? [Thinking:] "How might these people become different, become separated, become factions, become two, become twofold, become two parties; how might they be divided, not come together, and dwell in pain and discomfort?" — thus one intent on division conveys malicious speech. Hence "conceit and excessive conceit, together with malicious speech."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.