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Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. In the Vinaya Piṭaka The Pācittiya Pāli 5. The Pācittiya Section 1. The Section on False Speech 1. The Training Rule on False Speech These, venerable sirs, are the ninety-two Pācittiya Dhammas that come up for recitation. 1. At one time the Buddha, the Blessed One, was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. At that time, Hatthaka the Sakyan son was involved in a dispute. Conversing with sectarians, he would deny after acknowledging, acknowledge after denying, speak contradictorily, speak intentional falsehood, and deceive after making an agreement. The sectarians complained, grumbled, and criticized: "How can Hatthaka the Sakyan son, conversing with us, deny after acknowledging, acknowledge after denying, speak contradictorily, speak intentional falsehood, and deceive after making an agreement!" The bhikkhus heard those sectarians complaining, grumbling, and criticizing. Then those bhikkhus approached Hatthaka the Sakyan son; having approached, they said to Hatthaka the Sakyan son: "Is it true, friend Hatthaka, that conversing with sectarians, you deny after acknowledging, acknowledge after denying, speak contradictorily, speak intentional falsehood, and deceive after making an agreement?" "These sectarians, friends, must be defeated by any means; victory should not be given to them." Those bhikkhus who were of few desires... (etc.)... they complained, grumbled, and criticized: "How can Hatthaka the Sakyan son, conversing with sectarians, deny after acknowledging, acknowledge after denying, speak contradictorily, speak intentional falsehood, and deceive after making an agreement!" Then those bhikkhus, having rebuked Hatthaka the Sakyan son in many ways, reported the matter to the Blessed One. Then the Blessed Or on this occasion, on this matter, having assembled the community of bhikkhus, he questioned Hatthaka the Sakyan son: "Is it true, Hatthaka, that conversing with sectarians you acknowledge what you deny, you deny what you acknowledge, you speak inconsistently, you speak a deliberate lie, you deceive after making an agreement?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked him... "How can you, foolish man, conversing with sectarians acknowledge what you deny, deny what you acknowledge, speak inconsistently, speak a deliberate lie, deceive after making an agreement! This, foolish man, is not for the conviction of the unconvicted... And thus, bhikkhus, you should recite this training rule – 2. "For deliberate lying, there is an offense of expiation." 3. Deliberate lying means speech, utterance, expression, verbal statement, verbal communication, with the intention to deceive, eight ignoble modes of speech – "What was not seen, I saw," "What was not heard, I heard," "What was not sensed, I sensed," "What was not known, I knew," "What was seen, I did not see," "What was heard, I did not hear," "What was sensed, I did not sense," "What was known, I did not know." "Not seen" means not seen by the eye. "Not heard" means not heard by the ear. "Not sensed" means not smelled by the nose, not tasted by the tongue, not touched by the body. "Not known" means not known by the mind. "Seen" means seen by the eye. "Heard" means heard by the ear. "Sensed" means smelled by the nose, tasted by the tongue, touched by the body. "Known" means known by the mind. 4. For one who speaks a deliberate lie, saying "What was not seen, I saw," there is an offense of expiation in three ways – before speaking, there is the thought, "I will speak a lie," while speaking, there is the thought, "I am speaking a lie," after speaking, there is the thought, "I have spoken a lie." For one who speaks a deliberate lie, saying "What was not seen, I saw," there is an offense of expiation in four ways – before Thus it is for him: "I will speak falsely." While speaking, it is for him: "I am speaking falsely." After speaking, it is for him: "I have spoken falsely." Having set aside his view. In five ways, for one who speaks a deliberate falsehood: "What was unseen, I have seen," there is an offense of expiation. Beforehand, it is for him: "I will speak falsely." While speaking, it is for him: "I am speaking falsely." After speaking, it is for him: "I have spoken falsely." Having set aside his view, having set aside his acceptance. In six ways, for one who speaks a deliberate falsehood: "What was unseen, I have seen," there is an offense of expiation. Beforehand, it is for him: "I will speak falsely." While speaking, it is for him: "I am speaking falsely." After speaking, it is for him: "I have spoken falsely." Having set aside his view, having set aside his acceptance, having set aside his preference. In seven ways, for one who speaks a deliberate falsehood: "What was unseen, I have seen," there is an offense of expiation. Beforehand, it is for him: "I will speak falsely." While speaking, it is for him: "I am speaking falsely." After speaking, it is for him: "I have spoken falsely." Having set aside his view, having set aside his acceptance, having set aside his preference, having set aside his intention. 5. In three ways, for one who speaks a deliberate falsehood: "What was unheard, I have heard," (etc.) "What was unperceived, I have perceived," (etc.) "What was unknown, I have known," there is an offense of expiation. Beforehand, it is for him: "I will speak falsely." While speaking, it is for him: "I am speaking falsely." After speaking, it is for him: "I have spoken falsely." In four ways, (etc.) in five ways, (etc.) in six ways, (etc.) in seven ways, for one who speaks a deliberate falsehood: "What was unknown, I have known," there is an offense of expiation. Beforehand, it is for him: "I will speak falsely." While speaking, it is for him: "I am speaking falsely." After speaking, it is for him: "I have spoken falsely." Having set aside his view, having set aside his acceptance, having set aside his preference, having set aside his intention. 6. In three ways, for one who speaks a deliberate falsehood: "What was unseen, I have seen, and I have heard," there is an offense of expiation. (etc.) In three ways, for one who knowingly speaks a falsehood, saying: "What was unseen, I have seen and perceived," an offense of expiation is incurred. In three ways, for one who knowingly speaks a falsehood, saying: "What was unseen, I have seen and cognized," an offense of expiation is incurred. In three ways, for one who knowingly speaks a falsehood about what was unseen, saying: "I have seen and heard and perceived," an offense of expiation is incurred. In three ways, for one who knowingly speaks a falsehood about what was unseen, saying: "I have seen and heard and cognized," an offense of expiation is incurred. In three ways, for one who knowingly speaks a falsehood about what was unseen, saying: "I have seen and heard and perceived and cognized," an offense of expiation is incurred. In three ways, for one who knowingly speaks a falsehood about what was unheard, saying: "I have heard and perceived," an offense of expiation is incurred. In three ways, for one who knowingly speaks a falsehood about what was unheard, saying: "I have heard and cognized," an offense of expiation is incurred. In three ways, for one who knowingly speaks a falsehood about what was unheard, saying: "I have heard and seen," an offense of expiation is incurred. In three ways, for one who knowingly speaks a falsehood about what was unheard, saying: "I have heard and perceived and cognized," an offense of expiation is incurred. In three ways, for one who knowingly speaks a falsehood about what was unheard, saying: "I have heard and perceived and seen," an offense of expiation is incurred. In three ways, for one who knowingly speaks a falsehood about what was unheard, saying: "I have heard and perceived and cognized and seen," an offense of expiation is incurred. In three ways, for one who knowingly speaks a falsehood about what was unperceived, saying: "I have perceived and cognized," an offense of expiation is incurred. In three ways, for one who knowingly speaks a falsehood about what was unperceived, saying: "I have perceived and seen," an offense of expiation is incurred. In three ways, for one who knowingly speaks a falsehood about what was unperceived, saying: "I have perceived and heard," an offense of expiation is incurred. In three ways, for one who knowingly speaks a falsehood about what was unperceived, saying: "I have perceived and cognized and seen," an offense of expiation is incurred. In three ways, for one who knowingly speaks a falsehood about what was unperceived, saying: "I have perceived and cognized and heard," an offense of expiation is incurred. In three ways, for one who knowingly speaks a falsehood about what was unperceived, saying: "I have perceived and cognized and seen and heard," an offense of expiation is incurred. In three ways, for one who knowingly speaks a falsehood about what was uncognized, saying: "I have cognized and seen," an offense of expiation is incurred. In three ways, for one who knowingly speaks a falsehood about what was uncognized, saying: "I have cognized and heard," an offense of expiation is incurred. In three ways, for one who knowingly speaks a falsehood about what was uncognized, saying: "I have cognized and perceived," an offense of expiation is incurred. In three ways, for one who knowingly speaks a falsehood about what was uncognized, saying: "I have cognized and seen and heard," an offense of expiation is incurred. In three ways, for one who knowingly speaks a falsehood about what was uncognized, saying: "I have cognized and "And seen and perceived" ... What is not known by three modes, "is known by me, and seen, and heard, and perceived" for one who speaks a deliberate lie, there is an offense of expiation. 7. What is seen by three modes, "is not seen by me" ..