Dhamma Principles › Hatthaka and the Group of Six: The Origin of the Rules Against Lying and Divisive Speech
Hatthaka and the Group of Six: The Origin of the Rules Against Lying and Divisive Speech
Practice

Hatthaka and the Group of Six: The Origin of the Rules Against Lying and Divisive Speech

Hatthako sakyaputto

Hatthaka argued with followers of other sects to win at any cost, denying then admitting, admitting then denying, and breaking appointments. The group of six carried words from one side to the other until quarrels grew worse. These are the origins of the first and third pācittiya rules.

8 points

In the Vinaya Piṭaka, Mahāvibhaṅga part two, Pācittiya section, the Musāvāda chapter contains origin stories for several rules on speech. The first rule arose at Jeta's Grove in Sāvatthī. Hatthaka the Sakyan was a slippery debater. Talking with followers of other sects, he denied and then admitted, admitted and then denied, evaded one matter with another, told deliberate lies, and made appointments then failed to keep them. When monks asked him about it, he said these sectarians must be beaten by any means; they must not be allowed to win. The Buddha rebuked him and laid down that deliberate lying is a pācittiya.

The third rule arose at the same place. The group of six carried tales between quarrelling monks, telling one side what they heard from the other to divide them, and vice versa. Quarrels that had not arisen arose, and those that had grew worse. So the Buddha laid down that divisive speech among monks is a pācittiya. The second rule, between these two, concerns insulting speech.

These are rules for monks. Lay people already have the fourth precept and the wholesome courses of action in speech, but the Vinaya's analysis helps show clearly what lying and divisive speech consist of.

  1. 1

    Winning by any means Yena kenaci jetabbā

    When monks asked Hatthaka whether it was true that he kept contradicting himself with the sectarians, he said they must be beaten by any means and must not be allowed to win. The modest monks criticised him, and the Buddha rebuked the act as not conducive to faith.

    Applying it in daily life

    Before replying in an argument, ask whether you're looking for the truth or just want to win. If it's the latter, pause before you type.

  2. 2

    Denying then admitting, admitting then denying Avajānitvā paṭijānāti

    Hatthaka denied then admitted, admitted then denied, and evaded one matter with another. His words shifted with whatever gave him the advantage in debate, rather than resting on what he really knew.

    Applying it in daily life

    If you said something and changed your mind, say plainly that you changed your view and why, instead of acting as though you never said it.

  3. 3

    Making an appointment and breaking it Saṅketaṃ katvā visaṃvādeti

    Another of Hatthaka's behaviours that was criticised was making appointments and then failing to keep them, which the text lists in the same story as deliberate lying.

    Applying it in daily life

    Only set times or agree to tasks you can really keep. If you must change, let people know clearly and in advance.

  4. 4

    Eight ignoble ways of speaking Aṭṭha anariyavohārā

    The analysis defines deliberate lying as the eight ignoble ways of speaking: saying you saw what you did not see, heard what you did not hear, sensed by nose, tongue or body what you did not sense, knew what you did not know; and conversely saying you did not see what you saw, did not hear what you heard, did not sense what you sensed, did not know what you knew.

    Applying it in daily life

    Saying "I didn't know, I didn't see" to avoid responsibility is also lying, not just adding things that never happened.

  5. 5

    Aware before, during and after speaking Pubbevassa hoti musā bhaṇissanti

    Lying that is an offence has at least three factors: before speaking one knows one will lie, while speaking one knows one is lying, and after speaking one knows one has lied. The analysis adds further factors, such as concealing one's own view.

    Applying it in daily life

    If you notice before speaking that you're about to make something up, that is the easiest moment to stop. Practise catching that moment.

  6. 6

    A slip of the tongue is not a lie Aññaṃ bhaṇissāmīti aññaṃ bhaṇati

    The analysis says a monk who speaks hastily, or who means to say one thing and says another, commits no offence, since there is no intention to misrepresent the truth.

    Applying it in daily life

    When you say something wrong by accident, correct it at once without blaming yourself too much, and forgive others who slip in the same way.

  7. 7

    Hearing from one side, telling the other Imassa sutvā amussa akkhāyissatha

    The group of six heard what one group of monks said and told the other to divide them, and heard what that group said and told the first to divide them. Quarrels that had not arisen arose, and those that had grew worse.

    Applying it in daily life

    When you hear someone speak badly of another, don't rush to pass it on. If it really matters, encourage the two to talk directly.

  8. 8

    Two motives for tale-bearing Piyakamyassa vā bhedādhippāyassa vā

    The analysis explains that tale-bearing has two motives: wanting to be liked, or intending to divide. It carries what one person said about another's birth, name, clan, work, craft, illness, appearance, defilements, offences or with abusive words. One without either motive commits no offence.

    Applying it in daily life

    Before telling a friend what someone said about them, ask whether you're telling it to show you're on their side. If so, keep it to yourself.

Try it in daily life

With arguments happening daily on social media, Hatthaka's attitude of winning by any means is common: denying what we once said, admitting only what helps us, and changing the subject when cornered. The Buddha made no exception because the other side held different views; he rebuked the manner of speaking.

Divisive speech is just as current. Forwarding screenshots of chats, or saying "you know what they said about you?", lets small conflicts spread easily. The analysis notes that tale-bearing can aim either to make the listener like us or to split people apart.

A simple principle from these two stories: say what you actually know, keep your appointments, and when you hear words that could divide people, let them stop with you.

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