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Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. In the Vinaya Piṭaka Pācittiya Commentary 5. Pācittiya Section 1. The Section on False Speech 1. Description of the Training Rule on False Speech Of those minor ones, whose collection is well-established in nine sections, this is now the description of them. 1. Here, in the first training rule of the section on false speech, Hatthakoṭi is the name of that elder. Sakyaputta means a son of the Sakyas. It is said that during the time of the Buddha, eighty thousand men from the Sakya clan went forth (into homelessness), and he was one of them. Vādakkhitta means "I will make a statement," having thus pondered, he is thrown, cast, sent, or dispatched to the opponent in a debate. Or, he is thrown into the debate by his own mind. Or, wherever there is a debate, he is seen there, thus he is Vādakkhitta. Avajānitvā avajānāti means, perceiving some fault in his own statement, he disavows it, saying "This is not my statement," and then, speaking further, perceiving its blamelessness, he acknowledges it, saying "This is indeed my statement." Paṭijānitvā avajānāti means, perceiving an advantage in some statement, he acknowledges it, saying "This is my statement," and then, speaking further, perceiving a fault in it, he disavows it, saying "This is not my statement." Aññenaññaṃ paṭicarati means he covers up or conceals one reason with another reason, for example, having said "Form is impermanent because it is to be known," he then says "because it is subject to birth," and so on. In the Kurundi, however, it is said, "He speaks many other things to conceal this." The meaning here is: to conceal that acknowledging and disavowing, he speaks many things such as "Who said it? What was said? Where was it said?" Again, in the Mahāaṭṭhakathā, it is said, "One who disavows and then acknowledges, and one who acknowledges and then disavows, indeed covers up one thing with another." Sampajānamusā bhāsati means he speaks falsely knowingly. Saṅketaṃ katvā visaṃvādeti means, having made an agreement, for example, about before mealtime, he deceives. having made an agreement, "Let there be a debate at such and such a time, in such and such a place," he goes before or after the agreed time, and says, "Look, sirs, the sectarians have not come, they are defeated," and departs. 2. Deliberate lying is knowing and speaking a lie to one who knows. 3. With the intention to deceive means speaking with the thought of deception placed foremost. Speech (vācā) is the volition that gives rise to words included in wrong speech. Utterance (girā) indicates the sound produced by that volition. Expression (byappatho) is the path of words; speech itself is called expression because it becomes a path for others who follow what is seen. Verbal breach (vacībhedo) is the breaking of speech, which is called verbal; speech that has become differentiated is thus called. Verbal intimation (vācasikā viññatti) is verbal intimation. Thus, it should be understood that by the first term, pure volition, by the middle three, volition accompanied by the sound it produces, and by the last one, volition accompanied by intimation, are "explained." Ignoble usages (anariyavohārā) are the usages of the ignoble, the foolish ordinary people. Having thus shown deliberate lying, now, to show the characteristic of the ignoble usages, which are called deliberate lying, mentioned at the end, he says, "What was not seen, I saw," and so on. Here, the meaning should be understood in this way: the statement of one who says, "What was not seen, I saw," or the volition that gives rise to it, is one ignoble usage. Moreover, here, what is not grasped by the eye is not seen (adiṭṭhaṃ); what is not grasped by the ear is not heard (asutaṃ); what is not grasped by the nose, etc., having been perceived, and having been made as if bound together by the three faculties, and having been reached, is not sensed (amutaṃ); what is not grasped by pure consciousness alone, apart from the five faculties, is not cognized (aviññātaṃ). In the Pāli, however, the teaching is given in a gross manner, such as, "What is not seen is not seen by the eye." Among what is seen, etc., what is seen by oneself or by another is indeed seen. Similarly for what is heard, sensed, and cognized – this is one interpretation. Another interpretation is: what is seen by oneself is indeed seen. This method applies to what is heard, etc. But what is seen by another That, it stands in the place heard by oneself. So too for the perceived and others. 4. Now, showing the offense being imposed by means of these ignoble expressions, it says "by three modes," and so on. Its meaning is to be understood in the same way as stated in the commentary on the fourth Pārājika, beginning with "for one who knowingly speaks a falsehood, saying 'I have attained the first jhāna by three modes,' there is an offense of pārājika." The only difference is that there it is "I attained the first jhāna," here it is "the unseen is seen by me"; and there it is "an offense of pārājika," here it is "an offense of pācittiya." Thus, there is a difference only in the matter and in the offense, the rest is of one characteristic. 9. The meaning of "doubtful about what is seen by three modes," and so on, is to be understood in the same way as stated in the commentary on the Pali of the "evil fault," beginning with "for one who is doubtful about what is seen, committing a pārājika offense regarding what is seen." Indeed, the difference here is only in the Pali text, but in the meaning, according to the Elder's teaching, there is no difference whatsoever. 11. "Speaks hastily" means, without investigating or reflecting, or quickly, he says "the unseen is seen by me" even about what is seen. "I will say something else" means, due to dullness or sluggishness, stumbling, he says "cīra" (rag) and so on, when "cīvara" (robe) should be said. But if a novice, being asked "Venerable sir, have you seen my preceptor?", makes a joke, saying "Your preceptor must have gone after yoking a wooden cart," or, hearing the sound of a jackal, being asked "Venerable sir, whose sound is this?", says "This is the sound of those pulling out the wheel stuck in the mud as your mother goes by cart," or in this way, neither in jest nor in earnest, says something else, he incurs an offense. There is also what is called "filling speech." One who has obtained a little oil in a village and come to the monastery says to a novice – "Where did you go today? The village was all oil!" or, having obtained a piece of cake placed in a basket, says "Today in the village they carried cakes in baskets!" This is indeed a falsehood. The rest is clear. Origin: It originates from mind-body, mind-speech, and mind-body-speech. Action, perception-release, with thought, worldly fault, bodily action, verbal action, unwholesome thought, threefold. The first precept on false speech. 2. Description of the Precept on Harsh Speech 12. In the second precept, "omasanti" means they insult. "Khuṃsenti" means they revile. "Vambhenti" means they disparage. 13. "Bhūtapubbaṃ" means the Blessed One recounted this story to condemn harsh speech. "Nandivisālo nāma" means Nandī was the name of that bull, and his horns were large, therefore he was called "Nandivisāla." The Bodhisatta at that time was named Nandivisāla. The brahmin nourished him exceedingly with gruel and food. Then, out of compassion for the brahmin, he said, "Go, you," and so on. "Tattheva aṭṭhāsīti" means even at the time of rebirth without cause, reviling others was unpleasant, therefore, wishing to show the brahmin's fault, he stood still. "Sakaṭasataṃ atibaddhaṃ pavaṭṭesīti" means having arranged them in a row, placed logs underneath, made them into one connected line, and rolled a hundred carts full of mung beans, lentils, sand, etc. Although previously the established starting point was rolled again when the axle reached it, the Bodhisatta rolled the area the size of a hundred carts to establish the last cart in the place where the first cart had been established. For Bodhisattas, there is no slackening. "Tena cattamano ahūti" means Nandivisāla was delighted by the brahmin's gain of wealth and by his own deed. 15. "Akkosenapīti" means here, since later it is intended to divide "two kinds of reviling – low reviling and high reviling," therefore, not saying as before, "they revile even with low reviling," he says, "with reviling." "Venajātīti" means the bamboo-worker caste; they also say the cane-worker caste. "Nesādajātīti" means the hunter caste, etc. "Rathakārajātīti" means the leather-worker caste. "Pukkusajātīti" means the flower-sweeper caste. "Avakaṇṇaka" and so on are names of slaves; therefore, low. "Oññāta" means despised; some also read "uññāta". Despised means known with contempt. "Hīḷita" means detested. "Paribhūta" means treated with contempt, as in "What is this to me?" "Acittīkata" means not respected. "Koṭṭhakakamma" means carpentry work. "Muddā" means counting with hand gestures. "Gaṇanā" means counting the remainder, like the unperforated. "Lekhā" means writing letters. The disease of diabetes, because of the absence of pain, is called "excellent". "Pāṭikaṅkhā" means desirable. Or by the letter 'ya', or by the letter 'bha', that is, an insult combining 'ya' and 'bha'. Or by "kāṭa-koṭacikā", where "kāṭa" is a male organ, "koṭacikā" is a female organ; an insult using these is called a low insult. 16. Now, showing the offense by classifying these by birth and so on, he said, "An ordained monk to an ordained monk," and so forth. There, "desiring to revile, desiring to despise, desiring to make ashamed" means desiring to insult, desiring to put down, desiring to blame, desiring to make powerless. "Low to low" means one of low birth by a word of low birth. By this method, the meaning should be understood in all passages. And here, one who speaks low to low,