Lzh Mg Bu Vb Pj 4Laying False Claim to Superhuman Attainments

– MAHĀSĀṂGHIKA VINAYA

– PĀRĀJIKA RULES

4. RULE: THE GREAT FALSE SPEECH.

THE FIRST PART OF THE FOURTH RULE

AMONG THE FOUR PĀRĀJIKA RULES.

The Buddha was dwelling in the city of Śrāvastī; the full account is as given above. At that time, in a certain village, two communities of monks were observing the rains retreat. When the retreat ended, one group journeyed to Śrāvastī to pay respects to the Blessed One, prostrated at the Buddha's feet, and sat to one side. The Blessed One, though knowing, nevertheless asked: "Monks, where did you observe the rains retreat before coming here?"

They replied: "We observed the rains retreat in that village."

The Buddha further asked: "Was your rains retreat pleasant? Was alms-gathering easy? Was the practice of the path in accordance with the Dharma? After the retreat ended, did you receive the rains-retreat robe? Did the lay devotees visit frequently?"

The monks reported to the Buddha: "Blessed One, the rains retreat was pleasant and the practice of the path was in accordance with the Dharma, but alms-gathering was difficult, robes and requisites were insufficient, and the lay devotees did not visit frequently."

The Buddha said to the monks: "How could one who has gone forth continually receive the things of the world? Monks, you should know that in this world there are eight conditions that constantly follow people, and people likewise constantly follow these eight conditions. The eight conditions are:

1. Gain.

2. Loss.

3. Praise.

4. Blame.

5. Renown.

6. Disrepute.

7. Pleasure.

8. Suffering.

Those monks who are foolish, ordinary persons, of little learning and little knowledge, whose minds are not well disciplined within the true Dharma, whose wisdom has not been opened within the teaching of the noble ones—when worldly gain arises, they do not skillfully contemplate: 'This worldly gain that has arisen is an impermanent, perishing phenomenon; though it has arisen, it will soon perish and cannot endure.' If one does not contemplate the true meaning of the Dharma in this way, then one is an ordinary person without genuine wisdom, who follows along with worldly conditions.

In the same way, from loss up through pleasure and suffering—one does not know to contemplate: 'Though this pleasure has arisen, it is an impermanent, perishing phenomenon, and being impermanent and perishing, it will soon fade and cannot endure.'

If one does not know how to contemplate the true meaning in this way, then one is an ordinary person without genuine wisdom who follows along with worldly conditions. Monks, you should know that those who do not thus contemplate these worldly conditions will, when worldly gain arises, give rise to craving and attachment; if it does not arise, they become anxious and troubled; and so too with pleasure and suffering in all their aspects.

Monks, in this way the three kinds of feeling increase and grow. When the three feelings have increased and grown, the four kinds of clinging will blaze forth. When the four kinds of clinging blaze forth, there is a condition for becoming.

Through this, the mass of suffering arises, increases, and grows strong: birth, old age, illness, and death, grief, lamentation, pain, sorrow, mental disturbance, and madness arise. Monks, you should know: the noble disciples, of great learning and wisdom, whose minds are well disciplined within the true Dharma, whose minds have been opened within the teaching of the noble ones—when worldly gain arises, they skillfully contemplate: 'Though worldly gain has arisen, it is an impermanent, perishing phenomenon; being impermanent and perishing, it will soon fade and cannot endure'; and so too with pleasure and suffering in all their aspects.

Monks, you should know: When one contemplates in this way, when worldly gain arises there is no craving or attachment; when worldly gain does not arise, the mind is not afflicted with sorrow; and so too with pleasure and suffering. Through this, love and hatred do not arise; one receives what comes without obstruction, free from all grief and suffering; and even through pleasure and suffering all the aggregates are extinguished, and one attains nirvāṇa.

When the Blessed One had taught this Dharma, he then recited it in verse:

When the monks heard the Buddha's teaching in this way, they were greatly rejoiced, and they then said to the Buddha: "Excellent, Blessed One! You have employed skillful means to speak of the eight worldly conditions—this is truly unprecedented."

The Buddha said to the monks: "The Tathāgata, the Worthy One, the Perfectly Enlightened, with the three unobstructed penetrations and wisdom as luminous as the full moon, speaks of the eight worldly conditions—what is remarkable in that? Long ago, when I was a parrot among the animals, I spoke of these eight conditions to other birds—now that was truly remarkable."

The monks then said to the Buddha: "Did this really happen?"

The Buddha replied:

—It did. In a past age there was a king who kept two parrots: one was named Rādai and the other Bārā. Both understood human speech, so the king loved them greatly, kept them in golden cages, and fed them the finest food. At that time, one of the king's ministers presented him with a young monkey. Such is the way of the world—people are fond of novelty—so the king was greatly delighted and fed and cared for it even more attentively than the parrots. Then the parrot Bārā spoke to Rādai in verse:

At that time Rādai said: "That matter too is impermanent; before long, this young monkey will also lose its share of offerings," and replied to Bārā in verse:

Then Bārā recited a verse in reply:

While the monkey was still young, its coat was glossy and its antics were lively and entertaining, so everyone delighted in playing with it. But when it grew older, its coat became coarse and ragged, and all who saw it felt disgust. Furthermore, it would flare its ears, thrust out its lips, and frighten the children. At that time the parrot Rādai spoke to Bārā in verse:

As the monkey grew up, the king's affection came to an end, and the king ordered his attendants to take it and tie it outside at the horse stable post. At that time the young prince, holding food in his hand, went up to the monkey. The monkey demanded the food; the prince would not give it. The monkey flew into a rage, clawed the prince's face, wounded him, and tore his garments. The prince, terrified, cried out loudly. The king asked his attendants why his child was crying. The attendants reported the matter to the king. The king was greatly angered and ordered the monkey beaten to death and thrown into the moat to be eaten by the crocodiles. Then the parrot Bārā spoke to Rādai in verse:

The Buddha then said to the monks:

—The parrot Rādai at that time was none other than myself, and the parrot Bārā was none other than Ānanda. When I was a parrot, I spoke to him of the eight impermanent and ever-changing worldly conditions that cannot endure—how much more so now that I have attained Perfect Enlightenment and speak of these eight conditions; what is remarkable in that?

At that time the second community of monks, having completed their rains retreat, also came to pay their respects, prostrated before the Blessed One, and sat to one side. The Blessed One, though knowing, nevertheless asked: "Monks, where did you observe the rains retreat before coming here?"

They replied: "Blessed One, we observed the rains retreat at that place."

The Buddha then asked the monks: "Was the rains retreat pleasant? Was the practice of the path arduous? Was alms-gathering easy? After the retreat ended, did you receive the rains-retreat robe? Did the lay devotees visit frequently?"

The monks reported to the Buddha: "The rains retreat was pleasant, the practice of the path was not arduous, alms-gathering was easy, we received many rains-retreat robes, and the lay devotees came in great numbers."

The Buddha then asked: "For what reason did two communities observe the rains retreat in the same village, yet only one community received abundant offerings while the other did not?"

The monks said to the Buddha: "Blessed One, we employed countless skillful means to praise the Three Jewels; we also frequently praised the great disciples of the Buddha such as the Venerable Śāriputra, Maudgalyāyana, and others; and we praised our own merits and achievements in practice."

The Buddha asked the monks: "Were the things you praised truly as you described?"

They replied: "Blessed One, what we praised concerning the Three Jewels and the Venerable Śāriputra was true, but our praise of ourselves was not true."

The Buddha admonished them: "Monks! This is an evil deed. Why, merely for the sake of personal gain, do you praise in yourselves what you do not truly possess? It would be better to eat ashes and dust, to swallow filth and dirt, to cut open your belly with a sharp blade, than to deceive others with false praise of superhuman attainments in order to receive offerings." Then the Buddha emphasized: "I have always praised wanting little and knowing contentment. Why, then, do you indulge in great desire without satisfaction, seeking much without knowing how to be content? This is contrary to the Dharma, contrary to the Vinaya, it is not what I have taught, and it cannot be used to nurture wholesome qualities."

After the Blessed One had admonished those monks by various means, the monks who were dwelling in that village went into the village to beg for alms. Those who praised themselves received alms easily, while those who did not praise themselves found it extremely difficult. At that time, an elder monk reflected to himself: "Why should I sustain my life by falsely praising myself as one who has attained superhuman states?

From this day forward, I shall no longer praise myself with false words." Then, early in the morning, he put on his robe, took up his bowl, and went into the village to beg for alms. Someone asked him: "Elder, have you attained any of the noble fruits?" This monk, not praising himself, went from place to place begging but received nothing. As the sun began to decline, suffering from hunger and thirst, he finally praised himself, and alms were immediately given.

Another monk heard that this elder sometimes spoke truthfully and sometimes untruthfully, and came to report the matter to the Buddha: "Blessed One, why is the mind and will of that elder monk so weak and irresolute, so careless and unsettled?"

The Buddha said to that monk: "Not only now is that elder monk's mind weak, irresolute, and careless — he was the same way in lives past."

The monks then asked the Buddha: "Blessed One, has it truly been so?"

The Buddha replied: "It is so. In a past time, there was an unseasonable rain that fell continuously for seven days without stopping. The herdsmen did not leave their homes for those seven days.

At that time, a hungry wolf wandered about searching for food through the hamlets and villages, going to seven villages without finding anything at all. Then it said to itself: 'It would be better that today I observe the fast and abide in peace,' and returned to the forest mountains, hid itself in a cave, and made a vow: 'May all beings be at peace and at ease.' Thereupon, it composed its body, sat quietly, closed its eyes, and fell into contemplation.

It was the custom of Śakra Devānāmindra that on the days of observance each month — the eighth day, the fourteenth day, and the fifteenth day — he would mount his white dragon and descend to observe the world, to see which beings were filial to their parents, made offerings to śramaṇas and brahmins, gave alms, observed the precepts, practiced the holy life, and kept the eightfold fast precepts. When Śakra Devānāmindra surveyed everywhere and came to that mountain cave, he saw the wolf with its eyes closed, deep in contemplation, and thought: 'How extraordinary!

This wolf is a mere beast, yet it is truly remarkable. Even humans do not always have such a mind — how much more wonderful that a wolf should be capable of this.' He wished to test it to know whether this was true or false. Śakra then transformed himself into a goat, stood before the cave, and called out loudly to the herd. At that moment, the wolf saw the goat and thought: 'How wonderful!

The reward of the fast has arrived of its own accord. I roamed through seven villages searching for food and found nothing; now, having briefly observed the fast, a delicious meal has come of itself. The food has been delivered to my door — now I must eat, and after eating I shall resume the fast.' The wolf came out of the cave and lunged toward the goat.

Seeing the wolf approach, the goat was frightened and fled. The wolf gave chase, but the goat did not stop running. After a long chase, the goat suddenly transformed into a dog with a square muzzle and large ears, turned around, and pursued the wolf, barking loudly.

Seeing the dog in pursuit, the wolf was frightened and retreated. The dog chased fiercely, but the wolf escaped and returned to its cave, thinking: 'I meant to eat it, but instead it nearly ate me.' Then Śakra transformed himself into a lame goat, bleating before the wolf. The wolf thought: 'Before, that was a dog, and because I was so hungry my eyes deceived me and I mistook it for a goat.

Now I can see clearly — this one truly is a goat.' The wolf steadied its gaze and looked carefully, and saw that the horns, ears, coat, and tail were those of a real goat. The wolf came out of the cave to give chase, the goat fled in fear, and just as the wolf was about to seize it, the goat transformed into a dog and turned to chase the wolf, just as before. The wolf thought: 'I meant to eat it, but again it nearly ate me.' Then Śakra transformed himself into a young kid, standing before the wolf, calling for its mother and its herd.

The wolf said angrily: 'Even if you turned yourself into a lump of meat, I still would not come out of my cave — how much less am I deceived by your disguise as a young kid to trick me!' The wolf then resumed its fast and settled its mind in contemplation. At that time, Śakra, knowing that the wolf's intention was to resume its fast, still maintained the form of a young kid and stood before the cave. Then the wolf recited this verse:

At that time, the Blessed One recited this verse:

The Blessed One then said to the monks: "The wolf of that time was none other than this very monk. In former times, as a wolf, his mind and will were not firm; now, though he has gone forth, he remains careless and irresolute."

At that time, the Blessed One commanded all the monks dwelling in the city of Śrāvastī to assemble together, so that those who had already heard might hear again, and for ten benefits he laid down the following rule for the monks:

— If a monk, without having known or realized it, claims for himself attainments superhuman states, asserting noble knowledge and noble vision, saying "I know thus, I see thus," that monk commits a Pārājika offense and is not permitted to live in the community.

Furthermore, when the Buddha was dwelling in the city of Śrāvastī — as described in full above — at that time two monks were living in a remote forest. One monk had temporarily attained the faculties, the powers, the factors of enlightenment, the noble path, and with greed and aversion not arising, he said to the second monk: "Elder, you are a good friend and someone I hold in respect. I wish to tell you something in confidence." The other asked: "What do you wish to say?" He replied: "Elder, I have realized arhatship." The other said: "Elder, the Blessed One is still in the world; we ourselves directly receive his teachings; with diligent and earnest practice, the attainment of the path and its fruits is to be expected."

After that, the first monk wandered through various villages, did not restrain his sense faculties, abandoned the cultivation of śamatha and vipaśyanā, and defilements arose; delusion and craving appeared. He then said to his companion: "Previously I thought I had realized attainment, but in fact I had not. How do I know? Because I can see that defilements are still present in my mind." The other monk said: "Elder, you falsely claimed to have attained a superhuman state, and therefore you have committed a Pārājika offense." This monk replied: "It was not that I knowingly spoke falsely — it was because I believed I had truly realized it."

The monks brought this matter fully before the Blessed One: "Blessed One, the monk so-and-so falsely claimed to have attained a superhuman state."

The Buddha summoned that monk. When he had come, the Buddha asked: "Monk, did you falsely claim for yourself a superhuman attainment?" The monk replied: "Blessed One, it was not that I falsely claimed a superhuman attainment; rather, because I believed I had truly realized it, I spoke accordingly."

The Buddha then asked him: "For what reason did you speak thus?"

The monk reported to the Buddha: "Blessed One, while I was dwelling in the remote forest, cultivating the faculties, powers, factors of enlightenment, and noble path, defilements did not arise, and so I thought I had attained arhatship and told my companion that I had realized it. But afterward, while traveling through various villages, I did not restrain my sense faculties, defilements arose, and doubt arose in me. I then reported this to that monk — it was not intentional false speech."

At that time, the Blessed One said to the monks: "That monk did not intentionally speak falsely about having attained a superhuman state. However, it should be known that this monk is one who has overweening conceit."

Then the Buddha said to that monk:

— Why is it that you, having placed faith in the true Dharma, left behind home and family for the homeless life and gone forth, yet you gave rise to overweening conceit? You must skillfully eliminate overweening conceit; only then will you attain arhatship.

At that time, the monk was deeply ashamed, and right there before the Buddha he applied the power of diligence, cultivated śamatha and vipaśyanā, eliminated overweening conceit, and realized arhatship.

The monks then reported to the Buddha: "How extraordinary, Blessed One! This monk, relying upon the Buddha's compassionate virtue, diligently cultivated śamatha and vipaśyanā, and thereby eliminated overweening conceit and attained the fruit of Arhatship."

The Buddha said to the monks: "Not only in the present day has this monk relied upon me, applied diligent effort, cultivated śamatha and vipaśyanā, eliminated overweening conceit, and attained the fruit of Arhatship—but in the past as well he relied upon me, practiced diligently without slackening, and obtained great fruit and reward."

The monks again addressed the Buddha: "Has this truly occurred before?"

The Buddha said to the monks: "Indeed it has. In the distant past there was a kingdom called Kāśī, and a city named Bārāṇasī. At that time the people of the land were wealthy, the three poisons ran strong, and there was a poor Brahmin who was traveling from the countryside into the city.

It happened to be a festival day, so the people of the city were going about—some riding elephants, some on horseback, some in carriages, some in palanquins. They had bathed and cleansed themselves, anointed their bodies with fragrant perfumes, donned new garments, and were freely indulging in the five sensual pleasures and various entertainments. At that moment, craving arose in the Brahmin's heart, and he asked someone nearby: 'What causes and conditions have these people created that they are able to enjoy such pleasures?' The person replied: 'Brahmin, do you not know?' He answered: 'I do not.' The person then said to the Brahmin: 'Those people cultivated merit in their previous lives, and in this life they have also diligently built up their livelihood;

therefore they enjoy such pleasures.' At that moment the Brahmin thought to himself: 'The bodies, hands, and feet of these people are no different from mine.

Now I too must apply myself with effort and diligence, and I shall obtain wealth and enjoy pleasures freely, no different from them.' He then returned home and said to his wife: 'I wish to travel far away and strive to seek wealth.' His wife replied: 'You could seek food and drink for your wife and children close to home—why must you go so far away?' The Brahmin said: 'Because that cannot be accomplished here, I must go far away.' His wife thought to herself: 'He is firmly resolved to go;

what can be done?' She then said to the Brahmin: 'Go or stay as you wish, but do take good care of yourself.' The Brahmin then gave instructions to his wife: 'You must carefully watch over the child.' Thereupon the Brahmin set out, and came to a coastal village where he saw merchants gathered at a village hall, announcing: 'Is there anyone who would go to sea in search of precious treasures?' The Brahmin replied: 'I wish to go to sea.' The merchants asked: 'Do you have any money or goods?' He answered: 'I have no money or goods whatsoever; I only wish to travel with you, receive food, and offer you prayers and blessings.' At that time the merchants, wishing to accumulate merit, invited him to board the vessel.

The ship met with favorable winds and sailed to a coastal village. There the Brahmin entered the settlement to beg for alms, exerting himself fully in seeking wealth, and obtained thirty-two yojanas of pure gold and fourteen maṇi jewels, then followed his companions back to Jambudvīpa. When the ship reached port, the Brahmin boasted to the merchants: 'What is so remarkable about setting out with goods and returning with wealth?

I went with empty hands before, and now I have returned with such jewels and precious treasures—that is truly something extraordinary.' Then, overflowing with joy, he grasped the jewels and leapt about without ceasing; but unexpectedly, the jewels fell with a splash into the sea. At that moment the Brahmin was filled with deep grief and lamented: 'I endured such great hardship to obtain these jewels—how could they have suddenly fallen into the water!

I must use a pole to retrieve them.' He went ashore and found a piece of timber, brought it to a carpenter, and said: 'Please be so kind as to make me a ladle.' The carpenter made it. He then brought it to a turner to be turned on a lathe, and afterward to a blacksmith to have the end fitted with iron. When all was done, he returned to the sea, rolled up his sleeves, and used the ladle to scoop up the seawater.

At that moment, the sea deity, observing this, thought: 'What is this Brahmin intending to do? Let me go and ask him.' He transformed himself into the appearance of a Brahmin, approached him, and asked in verse:

The Brahmin replied in verse:

The sea deity then recited a verse:

The Brahmin again recited a verse:

Thereupon the sea deity again recited a verse:

The Brahmin again replied in verse:

When the Brahmin had finished reciting the verse, he scooped up the seawater and poured it on the shore, but the water flowed back again. At that time the sea deity examined the Brahmin's mind to see whether it was indolent or firm, and found that he was extremely diligent, without any sign of discouragement. The sea deity then thought: 'Even if one were to scoop this ocean for a hundred years, the water would not diminish—it would be no more than the moisture absorbed by a single hair. Yet, moved by the Brahmin's quality of diligent perseverance, the sea deity restored the jewels and recited a verse:

The Buddha said to the monks: "The sea deity at that time was none other than myself, and the Brahmin was this very monk. In a past life he relied upon me, exerted himself with diligence, and obtained great fruit and reward. In the present life as well he has again relied upon me, applied diligent effort, cultivated śamatha and vipaśyanā, eliminated overweening conceit, and attained Arhatship."

The Buddha then commanded all the monks residing in the city of Śrāvastī to assemble together, so that those who had already heard might hear again, and for the sake of ten benefits he set forth the following precept for the monks:

—If a monk, without having understood and without having realized, claims of himself to have attained a superhuman state, possessing the exalted knowledge and vision of the noble ones, knowing thus and seeing thus; and afterward, whether examined or not examined, yet fearing that he has committed an offense and wishing to be purified, he speaks as follows:

—"Venerable Elder! I said that I knew when I did not know, and said that I saw when I did not see. Those were false and untrue words." Except in the case of overweening conceit, such a monk commits a Pārājika offense and is no longer permitted to dwell together with the Saṅgha.

Explanation

Monk: (Already explained under the first precept.)

Without having understood: Because there is no wisdom.

Without having realized: Because the defilements have not yet been abandoned.

Claims of himself: Speaking about oneself.

Superhuman states (uttarimanussadhamma): These are: the five sensual pleasures, the five lower fetters, the six realms of existence, the six bases of contention, the seven latent tendencies, the eight wrong ways in the world, the eight conditions, the nine forms of conceit, the nine forms of affliction, the ten traces of wholesome conduct, and the ten traces of unwholesome conduct.

Superhuman states also include the following: As certain devas asked the Buddha in verse:

At that time the Blessed One replied to the devas in verse:

These are superhuman states.

Furthermore, showing filial respect to one's parents, making offerings to śramaṇas, Brahmins, and worthy persons who practice the holy life—these too are superhuman states.

Superhuman states (uttarimanussadhamma): the ten kinds of knowledge, knowledge of Dharma, knowledge of what is not yet known, equal knowledge, knowledge of others' minds, knowledge of suffering, arising, cessation, and the path, knowledge of exhaustion, knowledge of non-arising, the cessation-liberation, the higher wholesome mind, the maturation of wholesome roots, pure and impure liberation, clear understanding of the fruit of stream-entry and the meditative states dependent upon it, skilled entry into, emergence from, and dwelling in, as well as direct experience of the meditative states known as calm and insight, the three samādhis, the three clear knowledges;

the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the four jhānas, the four immeasurable minds, the four formless attainments, the four noble paths, the four noble lineages, the four noble truths, the four fruits of the recluse; the five-factored concentration, the five faculties, the five powers, the five bases of liberation; the six unsurpassed things, the six noble qualities, the six principles of escape, the six recollections, the six supernormal knowledges; the seven kinds of noble wealth, the seven qualities of non-attachment, the seven samādhis, the seven powers of one who has destroyed the taints, the seven factors of awakening; the eightfold noble path, the eight bases of mastery, the eight liberations, the eight paths and tracks;

the nine perceptions, the nine bases of joy, the nine fulfillments of purified conduct, the nine successive attainments; the ten abodes of the noble sages, the ten totality bases, the ten qualities of one who is free from burning, the ten qualities of one beyond training, the ten powers of one who has destroyed the taints.

These are called superhuman states.

Noble knowledge and vision: the knowledge and vision of the Buddha and of the disciples of the Buddha; one may claim to know without seeing, or claim to see without knowing, or claim both to know and to see, or neither to know nor to see.

Knowing without seeing: For example, saying: "I know suffering, arising, cessation, and the path," yet not saying: "I possess the pure divine eye and see beings who have died here and been reborn in a good destination or an evil destination, in high station or low station." And not saying: "I have obtained the divine ear surpassing that of humans, and hear sounds of humans and non-humans, whether near or far." And not saying: "I know the minds of others, I have spiritual power to fly through the air, and I know my own past lives," and so forth. This is called knowing without seeing.

Seeing without knowing: One says: "I have obtained the pure divine eye," and so forth, up to knowing one's own past lives, yet does not say: "I know the four noble truths." This is called seeing without knowing.

Both knowing and seeing: For example, saying: "I know the four noble truths," and so forth up to knowing one's own past lives. This is called both knowing and seeing.

Neither knowing nor seeing: Not saying: "I know the four noble truths," and so forth, up to knowing one's own past lives. This is called neither knowing nor seeing.

Obtaining what is superior: Knowing thus, seeing thus; or in truth not knowing yet saying one knows, not seeing yet saying one sees. Afterward, one may be examined or may not be examined.

Examination: Someone asks: "Venerable, have you attained a noble fruit? From which teacher did you learn to attain it? Where did you attain it? How was it when you attained it?" This is called examination.

Not examined: No one asks. If one has not genuinely obtained a superhuman state yet declares that one has, then whether or not one is examined, one commits a Pārājika offense.

Seeking purity: Wishing to be absolved, one says: "I did not know yet I said I knew; I did not see yet I said I saw."

Hollow: Empty.

Deceitful: Not in accordance with the truth.

False speech: Speaking falsely of oneself.

Except for conceit: The Blessed One makes this allowance.

Pārājika: (as explained above).

There is also a Pārājika that arises not through lying but through degeneration and downfall. This is called a Pārājika.

There is also a Pārājika: an offense that has been committed and cannot be confessed and repented of. This is called a Pārājika.

If a bhikkhu says: "Am I one who has knowledge of Dharma?" he commits a Dubbhāsita offense.

If he says: "I am one who has knowledge of Dharma," he commits a Thullaccaya offense.

If he says: "I have obtained knowledge of Dharma," he commits a Pārājika offense.

If a bhikkhu says: "I have abandoned in such a way, I have cultivated in such a way, I have realized in such a way," and so forth, up to saying: "Am I one who has the power of the destruction of the taints?" he commits a Dubbhāsita offense.

If he says: "I am one who has the power of the destruction of the taints," he commits a Thullaccaya offense.

If he says: "I have obtained the power of the destruction of the taints," he commits a Pārājika offense. Saying: "I have abandoned in such a way, cultivated in such a way, realized in such a way," and so forth, is likewise.

If a bhikkhu who travels about teaching arrives at the home of a donor and says to a woman: "Upāsikā, the bhikkhus who observed the rains retreat at such a place are none of them ordinary persons," he commits a Dubbhāsita offense.

If he says: "I am also among their number," he commits a Thullaccaya offense.

If she asks: "Venerable, have you obtained that state?"

And he answers: "I have obtained it," he commits a Pārājika offense.

If a bhikkhu says: "Upāsikā, the bhikkhus who observed the rains retreat at such a place have all attained arahantship," up to saying: "I too have obtained that state," he commits a Pārājika offense.

Or if a bhikkhu says: "The bhikkhus who observed the rains retreat at such a place have all obtained a superior state," up to saying: "I have obtained that state," he commits a Pārājika offense.

Or if he says: "The bhikkhus who observed the rains retreat at such a place have all completed," it is likewise.

If a bhikkhu says to an Upāsaka or Upāsikā: "The bhikkhus who performed the Pavāraṇā at such a place are none of them ordinary persons; they are all arahants; they have all obtained superior states," up to saying: "I have obtained that state," he commits a Pārājika offense.

If a bhikkhu says to an Upāsikā: "The bhikkhus residing at such a monastery are none of them ordinary persons; they are all arahants; they have all obtained superior states," up to saying: "I have obtained that state," he commits a Pārājika offense.

If a bhikkhu says to an Upāsikā: "The elder bhikkhus residing at such a place are none of them ordinary persons; they are all arahants; they have all obtained superior states." And she then asks: "Venerable, have you obtained that state?" And he answers: "I too have obtained that state," he commits a Pārājika offense. The same applies in the home of a king, the home of a minister, the home of a householder, the home of a layman, within a city, or within a monastery compound.

If a bhikkhu says: "The bhikkhus staying at your home, the bhikkhus who receive meals at your home, the bhikkhus who teach the Suttas to your relatives—none of them are ordinary persons; they are arahants; they have obtained superior states," up to saying: "I have obtained that state," he commits a Pārājika offense.

If he says: "The bhikkhu who carries his bowl in such a way, wears his robe in such a way, eats food in such a way, walks in such a way, stands in such a way, lies down in such a way—he is not an ordinary person; he is an arahant; he has obtained a superior state," up to saying: "I have obtained that state," he commits a Pārājika offense.

If he says: "All those bhikkhus have obtained knowledge of Dharma; have I too obtained knowledge of Dharma?" he commits a Dubbhāsita offense.

If he says: "I am one who has knowledge of Dharma," he commits a Thullaccaya offense.

If he says: "I have realized knowledge of Dharma," yet has not truly realized it, he commits a Pārājika offense.

Or if he says: "I know in such a way, I have abandoned in such a way, I have cultivated in such a way," and so says, up to: "I have obtained the power of the destruction of the taints; I have realized it," it is likewise.

If a bhikkhu uses the language of the capital to speak to someone from the frontier, or uses the language of the frontier to speak to someone from the capital, or uses the language of the capital to speak to someone from the capital, or uses the language of the frontier to speak to someone from the frontier, and speaks only the explicit meaning without speaking the implicit meaning, he commits a Thullaccaya offense.

If he speaks only the implicit meaning without speaking the explicit meaning, he commits a Dubbhāsita offense. If he speaks both the implicit meaning and the explicit meaning, he commits a Pārājika offense. If he speaks neither the explicit meaning nor the implicit meaning but instead displays a sign, he commits a Dubbhāsita offense.

Speaking the explicit meaning without speaking the implicit meaning: Referring to oneself without referring to an arahant.

Speaking the implicit meaning without speaking the explicit meaning: Referring to an arahant without referring to oneself.

Speaking both the explicit meaning and the implicit meaning: Declaring of oneself: "I am an arahant."

Speaking neither the explicit meaning nor the implicit meaning: Displaying the manner of an arahant, or closing one's eyes, pointing a finger at oneself, and saying to an Upāsikā: "You are a fool who does not recognize one worthy of reverence—like the udumbara flower, which appears only once in a very long age, and yet you do not know to venerate it." Conducting oneself in such a manner constitutes a Dubbhāsita offense.

If a bhikkhu writes in characters, or uses signs, or makes hand gestures, and thereby conveys the explicit meaning without conveying the implicit meaning, he commits a Dubbhāsita offense. Or if he conveys the implicit meaning without conveying the explicit meaning, he also commits a Dubbhāsita offense, to be repented of through mental acknowledgment. If he conveys both the explicit meaning and the implicit meaning, he commits a Thullaccaya offense.

If he conveys neither the explicit meaning nor the implicit meaning, there is no offense. Except for the faculties, the powers, the factors of awakening, the noble path, and the noble lineages, as for other worldly wholesome qualities and minor matters of conduct, one should not praise oneself; one should only praise the Buddha, the Dharma, the Saṅgha, and the great disciples such as Sāriputta and Moggallāna—in which case there is no offense. One should not praise oneself. Only when someone willingly asks and one truthfully answers is there no offense. Therefore it is said:

—If a bhikkhu who has not yet known, not yet realized, claims to have attained a superhuman state, to have noble knowledge and vision of distinction, saying "I know thus, I see thus"—and afterward, whether examined or not examined, knowing that he has committed an offense and wishing to seek purity, he should speak as follows: "Venerable Elder! I did not know, yet I said I knew; I did not see, yet I said I saw. My words were empty, false, and untrue"—except in the case of one with conceit of superiority, that bhikkhu commits a Pārājika offense and is not permitted to live together with the Sangha.

At that time, the Blessed One was residing in the city of Sāvatthī. After the midday meal, he sat facing the East, with the shadow of the sun measuring about three and a half persons' length. It was the thirteenth day, the second half of the fourth month of winter, six years after his attainment of enlightenment. He established this precept on account of bhikkhus dwelling in villages and bhikkhus with conceit of superiority. Whatever the Buddha has established must be complied with and upheld.

This is called the Dharma of compliance.

(The conclusion of the precept against false speech.)

MAHĀSĀṂGHIKA VINAYA

End of the fourth volume.

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

Doctrinal verification: Thích Đỗng Minh