[896] **Not deceitful, come as the leader of a group (akuhaṃ gaṇimāgataṃ):** "Not deceitful" — there are three bases of deceit (kuhanavatthu): the basis of deceit called the use of requisites (paccayapaṭisevana), the basis of deceit called the postures (iriyāpatha), and the basis of deceit called indirect talk (sāmantajappana).
What is the basis of deceit called 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, out of a wish for still more refuses the robe, refuses the almsfood, refuses the lodging, refuses the medicinal requisites for the sick. He speaks thus: "What use has an ascetic for a costly robe? It is fitting for an ascetic to gather rags from a charnel ground, a rubbish heap, or a shop, and, having made an outer robe (saṅghāṭi), to wear it. What use has an ascetic for costly almsfood? It is fitting for an ascetic to sustain his life by lumps of almsfood gained by gleaning. What use has an ascetic for a costly lodging? It is fitting 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 use has an ascetic for costly medicinal requisites for the sick? It is fitting for an ascetic to make medicine with fermented urine or a piece of myrobalan." On that account he wears a coarse robe, eats coarse almsfood, uses a coarse lodging, and uses coarse medicinal requisites for the sick. The householders know of him thus: "This ascetic is of few wishes, content, secluded, unentangled, of aroused energy, an advocate of the ascetic practices (dhutavāda)," and they invite him more and more [to accept] 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 (deyyadhamma) a faithful clansman generates much merit; through the presence of those worthy of offerings (dakkhiṇeyya) a faithful clansman generates much merit. You have this faith, a gift to be given is at hand, and I am the recipient. If I do not accept, you will thus be shut out from merit. I have no need of this; still, it is out of compassion for you alone that I accept." On that account he accepts many robes, accepts much almsfood, accepts many lodgings, accepts many medicinal requisites for the sick. Such grimacing, grimace-making, deceiving, deception, and deceitfulness — this is called the basis of deceit called the use of requisites.
What is the basis of deceit called the postures? Here someone of evil desires, overcome by desire, intent upon esteem, [thinking] "Thus will people esteem me," composes his walking, composes his standing, composes his sitting, composes his lying down; he walks with contrived intent, stands with contrived intent, sits with contrived intent, lies down with contrived intent; he walks as if concentrated, stands as if concentrated, sits as if concentrated, lies down as if concentrated; and he is one who meditates [only] when in view of others (āpāthakajjhāyī). Such setting up, fixing, and composing of a posture, such grimacing, grimace-making, deceiving, deception, and deceitfulness — this is called the basis of deceit called the postures.
What is the basis of deceit called indirect talk? Here someone of evil desires, overcome by desire, intent upon esteem, [thinking] "Thus will people esteem me," utters speech grounded upon the noble Dhamma. He says, "The ascetic who wears such a robe is of great influence." He says, "The ascetic who carries such a bowl, carries such a metal dish, carries such a water-pot (dhammakaraka), carries such a water-strainer, carries such a key, wears such sandals, wears such a waistband, uses such a shoulder-strap — that ascetic is of great influence." He says, "The one who has such a preceptor — that ascetic is of great influence." He says, "The one 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 — that ascetic is of great influence." He says, "The one who dwells in such a monastery (vihāra) — that ascetic is of great influence." He says, "The one who dwells in such a half-gabled house (aḍḍhayoga), dwells in a mansion (pāsāda), dwells in a flat-roofed house (hammiya), dwells in a cave (guhā), dwells in a rock cell (leṇa), dwells in a hut (kuṭi), dwells in a peaked house (kūṭāgāra), dwells in a watchtower (aṭṭa), dwells in a round hall (māḷa), dwells in a raised shelter (uddaṇḍa), dwells in an attendance hall (upaṭṭhānasālā), dwells in a pavilion (maṇḍapa), dwells at the root of a tree — that ascetic is of great influence." Or else, being an utter dissembler, an utter grimacer, a deceiver through and through, a prattler through and through, esteemed on account of his countenance, [conveying] "This ascetic is a gainer of such peaceful dwellings and attainments," he gives such talk — deep, hidden, subtle, concealed, connected with the supramundane and with emptiness. Such grimacing, grimace-making, deceiving, deception, and deceitfulness — this is called the basis of deceit called indirect talk.
For the Buddha, the Blessed One, these three bases of deceit have been abandoned, cut off, stilled, tranquilized, rendered incapable of arising again, burnt up by the fire of knowledge (ñāṇa). Therefore the Buddha is not deceitful; hence, "not deceitful."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.