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Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. In the Vinaya Piṭaka Sāratthadīpanī-ṭīkā (Third Part) 5. The Pācittiya Section 1. The Section on False Speech 1. Description of the Training Rule on False Speech In the first training rule of the Musāvāda section, regarding "khuddakānaṃ" (of the minor ones), it is said: "The word 'khuddaka' is a synonym for 'bahu' (many). Because of their numerousness, these are called 'khuddaka'." Therein (tatthāti) means among those nine sections, or among those minor ones. To explain the concealment of one reason by another reason, it says: "Form is impermanent," and so on. Having declared "form is impermanent," and stating the reason for it, it says: "because it is knowable." When told by another, "If so, impermanence would apply even to Nibbāna," to conceal that reason, it again states another reason: "because it is of the nature to arise." Regarding "sampajānaṃ musā bhāsatī" (knowingly speaks falsely), it says "jānanto musā bhāsatī" (knowing, speaks falsely), indicating that "sampajāna musā bhāsatī" is a designation with the elision of the nasal sound. 2. "Jānitvā jānantassa ca musā bhaṇane" (in speaking falsely, having known and while knowing) means speaking falsely, having known previously and while knowing at the moment of speaking. "Bhaṇana" (speaking) here means the application of communication, either by body or by speech, making what is not real to be real, or what is real to be not real. "Sampajānamusāvāde" (in knowingly false speech) is a locative case indicating the sign or cause. Therefore, it should be understood that for one who knowingly speaks falsely, a pācittiya offense arises on account of that sign, that cause, that condition, and similarly in other such instances. 3. That by which one deceives is "visaṃvādana" (deception), which is a mind operating under the influence of an intention to deceive. Therefore, it says: "for one who speaks, having put the intention to deceive in front." That by which one speaks is "vācā" (speech), which is the volition that gives rise to speech. Therefore, it says: "wrong speech... and so on... volition." "Pabhedagatā vācā" (speech that has gone to distinctions) means speech divided into many kinds. Thus, by the first word, it should be understood that pure volition... and so on... is stated. By this, it clarifies this: pure volition, or the pure word, or pure communication, is not called false speech; it is that which is accompanied by communication and sound, that same... The intention that gives rise is false speech. "Not grasped by the eye" means an object not grasped by consciousness dependent on the eye. Because the three faculties, nose and so on, grasp their respective objects, it is said, "as if bound together by three faculties." Just as in "shoots with a bow" and so on, the expression "seen with the eye" is well-known in the world, therefore it is said, "in a gross manner." 11. "Without investigating" means without examining. "Without considering" means without deciding. "Through dullness" means through ignorance. "Having yoked a wooden cart and gone" means the intention is: having yoked a wooden cart, having sat therein, and gone. Because it was said, "He must have gone," making such a conclusion, false speech arises. Some, however, say that "because it was said 'playing a game,' speaking thus incurs ill speech," but that should not be taken. Indeed, ill speech is said for one who speaks out of desire for contention, using the ten grounds of abuse such as birth. And it has been said: Superior to inferiors, or inferior by birth and so on; Or straight by another's designation, one speaks ill speech out of contention. Because, not taking the lesser quantity into account but taking the greater quantity, it was said, "The village has one oil-press," false speech also arises in this way. "They led them" means they brought them. The intention to deceive, and the application of making that person understand what one wishes to say with a deceptive mind — these are the two factors here. For one who speaks falsely to declare a superhuman state, there is a pārājika offense. For slandering with a baseless pārājika, there is a saṅghādisesa. For slandering with a saṅghādisesa, there is a pācittiya. For a transgression of conduct, there is a dukkaṭa. For one who understands, when falsely speaking to declare a superhuman state in the manner of "whoever dwells in your monastery," there is a thullaccaya. For one who does not understand, there is a dukkaṭa. For merely speaking falsely, a pācittiya is stated here. The explanation of the training rule on false speech is concluded. 2. Explanation of the training rule on abusive speech. 12. In the second, "unpleasant to the ear" means disagreeable. They speak as if piercing the ears, he said, "They insult, they pierce." They overpower, they conquer. 13. "The Bodhisatta was at that time" means "at that time the Bodhisatta was named Nandivisāla." The present tense is used for the past, or the present tense is used with the intention of expressing the time of the action, and the past tense is understood by the proximity of other words. He knew, "This is unpleasant." Having placed on the lower tree means having given supports. "He makes the previously established part of the axle touch again" means that the part of the ground where the axle was previously fixed straight downwards is made to turn again on that very axle, reaching the downward position. It is said that it first turned on the part of the ground where the rim was fixed, and then was fixed on the ground again. Loosening means the act of loosening. 15. "Previously" refers to the origin story. "Carpenter's work" means the work of a carpenter. Or "mason's work" means the work of a stone mason. "Finger-counting" means counting by bending the fingers. Counting by nine, like those who count by feet and marks, is flawless counting. By the word "etc.," aggregate counting, which proceeds by addition, subtraction, multiplication, division, etc., is included. One who is skilled in this, even seeing a tree, knows "there are so many leaves here." By the rule "yabha methune," when the letters 'ya' and 'bha' are joined together, it becomes a word for unchaste conduct. 16-26. "He should be made to commit an offense" means he should be made to commit a pācittiya offense, because terms like "aticanḍāla" with prefixes and other specific words are included only when they appear in the Pāli text. However, for "corosīti" and similar words, since they do not appear in the Pāli text in any way, a dukkaṭa offense is stated. "With the intention of laughing" is an explanation of the meaning of the preceding word. Even if not stated in the Pāli text, teachers say, "Just as there is a dukkaṭa for one who reviles others with grounds for reviling such as birth, etc., without turning away from those grounds, so too there is only a dubbhāsita for one who speaks with the desire for mischief, without turning away from others." Here, in "sabbasattāti," the word Even animals, whose nature is not to know, should be taken into account. 35. For one speaking with the intention of admonishing, because of the quick changeability of the mind, even if anger arises in between, there is no offense. The four factors here are: that the one reviled is an ordained monk, reviling by birth etc., without other pretext, knowing "he is reviling me," and the absence of the intention of benefit etc. The explanation of the training rule on abusive speech is finished. 3. The explanation of the training rule on slander 36. In the third (rule), "a quarrel has arisen for these" thus, they are 'those who have quarreled'. "Conferring" means secret consultation. "A quarrel that has reached its peak by way of touching with hands etc., has arisen for these" thus, they are 'those who have quarreled'. "They have entered into a dispute that is of contradictory speech, leading to no offense" thus, they are 'those who have entered into a dispute'. Speech that leads to contention is contentious speech. "It grinds" thus it is slanderous (pisuṇā) speech; the meaning is that it makes united beings, who are like limbs, into broken factions. Slanderous (speech) itself is slander (pesuññaṃ). One endowed with such speech is a slanderer (pisuṇo); his action is slander. By this, he states the meaning according to the etymological method: "it is slanderous (pisuṇā) because it makes affection empty," meaning "speech that makes affection empty." Here too, by the saying "one brings about slander in ten ways," there is an offense of pācittiya for one who brings about slander only by way of the ten kinds of reviling objects. It should be understood that for those outside the Pāli (text), by way of "thief" etc., it is only a dukkaṭa offense. They say: "But if it is not an object of reviling, for one who brings about his slanderous action or speech with a desire for affection, although an offense is not seen by this training rule, nevertheless, there should be a dukkaṭa offense here." The three factors here are: hearing a monk reviling by birth etc., without other pretext, and bringing it to another monk, one of the intentions of desiring affection or causing division, and knowing that. The explanation of the training rule on slander is finished. 4. The explanation of the training rule on word-by-word Dharma 45. In the fourth (rule), "alone" means with an unordained person. The latter part of the word similar to the former sy- "Añjana" (marking) here refers to the word "impermanent" in "feeling is impermanent," which is similar to the word "impermanent" in "form is impermanent." "A group of letters" means a group of letters without inflection. "A group of letters and consonants" refers to a word ending in an inflection, i.e., a "word." Taking only the word ending in an inflection, it is said: "The first word is a word, the second is a subsequent word."