[745] **He is without greed, without deceit, without thirst.** Greed (loluppā) is a term for craving (taṇhā): whatever lust, passion … covetousness, greed, the unwholesome root. That craving which is greed has been abandoned by that Paccekasambuddha, cut off at the root, made like a palm stump, obliterated, no longer subject to arising in the future; therefore the Paccekasambuddha is without greed.
**Without deceit:** there are three grounds of deception (kuhanavatthu): the ground of deception reckoned as the use of requisites, the ground of deception reckoned as postures (iriyāpatha), and the ground of deception reckoned as roundabout talk (sāmantajappana).
What is the ground of deception reckoned as the use of requisites? Here householders invite a bhikkhu with robes, almsfood, lodging, and medicinal requisites for the sick. He, of evil desires, overcome by desire, wanting robes, almsfood, lodging, and medicinal requisites for the sick, out of longing for 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 that an ascetic should gather rags from a charnel ground, from a rubbish heap, or from a shop, make them into an outer robe (saṅghāṭi), and wear it. What use has an ascetic for costly almsfood? It is fitting that an ascetic should make his living by lumps of almsfood gained by wandering in search of gleanings. What use has an ascetic for a costly lodging? It is fitting that an ascetic should be a dweller at the root of a tree or a dweller in the open air. What use has an ascetic for costly medicinal requisites for the sick? It is fitting that an ascetic should make medicine with fermented urine or a piece of myrobalan." Accordingly he wears a coarse robe, eats coarse almsfood, uses a coarse lodging, uses coarse medicinal requisites for the sick. The householders then know him thus: "This ascetic is of few wishes, content, secluded, unentangled, energetic, an advocate of the ascetic practices (dhutavāda)," and they invite him with ever more 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; yet it is out of compassion for you that I accept." Accordingly he accepts many robes, accepts much almsfood, accepts many lodgings, accepts many medicinal requisites for the sick. Whatever grimacing, grimacery, deceiving, deception, and deceitfulness there is of such a kind — this is called the ground of deception reckoned as the use of requisites.
What is the ground of deception reckoned 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 studied intent, stands with studied intent, sits with studied intent, lies down with studied intent; he walks as if concentrated, stands as if concentrated, sits as if concentrated, lies down as if concentrated; he is one who meditates when in public view. Whatever setting up, arranging, and composing of posture, whatever grimacing, grimacery, deceiving, deception, and deceitfulness there is of such a kind — this is the ground of deception reckoned as postures.
What is the ground of deception reckoned 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 — that ascetic is of great eminence." He says: "The ascetic who carries such a bowl, who carries a metal dish, who carries a water-pot (dhammakaraka), who carries a strainer, who carries a key, who wears sandals, who wears a waistband, who wears a shoulder-strap — that ascetic is of great eminence." He says: "The one whose preceptor is of such a kind — that ascetic is of great eminence." He says: "The one whose teacher is of such a kind, whose co-pupils under the same preceptor, whose co-pupils under the same teacher, whose friends, acquaintances, intimates, and companions are of such a kind — that ascetic is of great eminence." He says: "The one who dwells in such a monastery — that ascetic is of great eminence." He says: "The one who dwells in such a half-gabled house (aḍḍhayoga), who dwells in a flat-roofed mansion (hammiya), who dwells in a cave, who dwells in a hut, who dwells in a peaked house (kūṭāgāra), who dwells in a watchtower (aṭṭa), who dwells in a gabled hall (māḷa), who dwells in a raised shelter (uddaṇḍa), who dwells in an attendance hall, who dwells in a pavilion, who dwells at the root of a tree — that ascetic is of great eminence." Or else, being a downright fawner, a downright grimacer, a deceiver of deceivers, a prattler of prattlers, one esteemed by word of mouth, he gives such deep, hidden, subtle, concealed talk connected with the supramundane and with emptiness, implying: "This ascetic is one who gains such peaceful dwellings and attainments." Whatever grimacing, grimacery, deceiving, deception, and deceitfulness there is of such a kind — this is the ground of deception reckoned as roundabout talk.
For that Paccekasambuddha these three grounds of deception have been abandoned, wholly cut off, stilled, calmed, rendered incapable of arising, burnt up by the fire of knowledge (ñāṇa); therefore that Paccekasambuddha is without deceit. **Without thirst:** thirst (pipāsā) is a term for craving: whatever lust, passion … covetousness, greed, the unwholesome root. That craving which is thirst has been abandoned by that Paccekasambuddha, cut off at the root, made like a palm stump, obliterated, no longer subject to arising in the future; therefore that Paccekasambuddha is without thirst. Hence: **he is without greed, without deceit, without thirst.**
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.