Vinayasamgraha 3.15

3.15

此中犯者，苾芻說言：「我見提婆、那伽、藥叉、健達婆、阿蘇羅、揭路荼、緊那羅、莫呼洛伽、畢麗多、畢舍遮、鳩槃荼、羯吒布單那。我時就彼、或聞彼聲、或來就我、共我言說。」作虛誑想，而告前人。彼若領解，得波羅市迦。若言謗蘇畢舍遮鬼共為上事者，得窣吐羅罪。若云：「我已獲得二十種想：謂無常想、於無常為苦想、於苦為空想、於空為無我想、厭離食想、於諸世間無愛樂想、過患想、斷除想、離欲想、滅想、死想、不淨想、青瘀想、膖脹想、膿流想、蟲食想、血塗想、離散想、白骨想、觀空想。」一一說時並得本罪。或云：「我得四定、四空、四無量、六神通。又阿蘭若苾芻非人不惱者，即是聖人；我住於彼亦不被惱。又於彼舍，若是聖人坐勝妙座，我亦受其勝妙之座。」斯等悉犯波羅市迦。「我正念時得法自相，壓伏煩惱」者，此得重罪。「我於三果未得而退、或得而退」，或為密語「我是學人，學毘奈耶故；我是無學人，已學三藏故；我得無所有，無長衣鉢故；我是最後生，望前生說故；我是豫流，入河水故；我已得果，謂得讀誦果故、或得菴沒羅果；我離五怖，無過去怖故；我斷煩惱，無過去惑故；佛聲聞眾所應獲事我已得之，謂阿笈摩等法及能善修諸根：我是大師，解說法故；我是佛陀，善覺惡事故；我是毘鉢尸佛聲聞弟子，於諸佛邊盡歸依故。」說斯等語，內有詐情矯陳密說，並窣吐羅罪。若無別意如言而說，自言：「我得上人法」時，並得本罪。或云：「我得豫流而非彼果。」或云：「在某家者皆是聖人，我在彼家，然非是聖。但是聖者皆與其衣，我亦受衣，然非彼類。他人說我得豫流果，我實不得，說餘果等。」類此應知：「我於今日不得俗定，過斯妙定亦復未得。我於某處獲得初定，然實不與覺分相應。」自書己名云：「得道果。」便報他云：「此作書人道，我得聖果。」此等皆得窣吐羅罪。又復苾芻如前所說，成波羅市迦。所有事業方便顯己，具殊勝德，云有苾芻有如是事得果、見天、獲勝定等，然不自言：「我即是彼。」如斯語時亦皆麁罪，成窣吐羅事，說皆惡作。若前人不解語時亦准此重輕。若是聖人，應就斯座，遂便默然，受其所請。他或告曰：「仁是婆羅門不？」答云：「我是能除眾罪故。或於六根善防護故。」「若是羅漢應取食食。」默然而受，皆窣吐羅罪，於去來等准此應說。又有釋云：「言所陳事以身相表，問時默然得他勝罪。」對人人想、或復生疑，他領解時便得本罪。對非人說時，作人想疑，得窣吐羅罪。無人有人想、或時入定、或他眠睡、或對無知、或他不領解倉卒而說，並得窣吐羅罪。無犯者，如聖者大目連記薜舍離戰勝之事，復記天雨及以生男，入無所有定聞象王聲等，並皆無犯。

Regarding offences herein: If a bhikṣu says, 'I see devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, pretas, piśācas, kumbhāṇḍas, and kaṭapūtanas; I have approached them, or heard their voices, or they have come approaching me and spoken with me,' and, with the thought of deceiving, declares this to the other person, then if the other person understands, he incurs a pārājika. If he says that he together with a pāṃśupiśāca ghost performed the supreme deed, he incurs a sthūlātyaya offence. If he says, 'I have attained the twenty kinds of perceptions—namely, the perception of impermanence, the perception of suffering in what is impermanent, the perception of emptiness in what is suffering, the perception of non-self in what is empty, the perception of revulsion toward food, the perception of unloveliness toward all the world, the perception of peril, the perception of abandoning, the perception of dispassion, the perception of cessation, the perception of death, the perception of the foul, the perception of the bluish, the perception of swelling, the perception of festering, the perception of being devoured by worms, the perception of blood-stained, the perception of scattering, the perception of white bones, and the perception of emptiness'—as he speaks of each one, he incurs the root offence. Or if he says, 'I have attained the four dhyānas, the four formless attainments, the four immeasurables, and the six supernatural knowledges; moreover, an āraṇya bhikṣu whom non-humans do not trouble is a noble person, and as I abide there I am also not troubled; furthermore, in that dwelling, if it is a noble person who sits upon the supreme seat, I also receive his supreme seat'—all such [claims] incur a pārājika. If he says, 'When I am right-minded, I attain the self-nature of dharmas and suppress the defilements,' he incurs a grave offence. If he says, 'Regarding the three fruits, before attaining them I regressed, or having attained them I regressed'; or uses cryptic words: 'I am a śaikṣa, because I train in the Vinaya; I am an aśaikṣa, because I have learned the Tripiṭaka; I have attained nothingness, because I have no extra robes or bowl; I am in my final birth, spoken in reference to previous births; I am a stream-enterer, because I entered the river waters; I have obtained fruit, meaning I obtained the fruit of reciting, or obtained an āmra fruit; I am free from the five fears, because I have no past fears; I have cut off the defilements, because I have no past afflictions; what the Buddha's assembly of disciples ought to attain, I have attained—meaning the scriptures and teachings, and being able to cultivate the sense faculties well; I am the Great Teacher, because I explain the Dharma; I am a Buddha, because I am well awakened to bad matters; I am a śrāvaka disciple of Vipaśyin Buddha, because I take complete refuge in the Buddhas'—if he speaks such words with deceitful intent, covertly uttering cryptic statements, all incur sthūlātyaya offences. If he has no other intention and speaks according to the words, saying of himself, 'I have attained the superior human states,' then he incurs the root offence in every case. Or if he says, 'I have attained stream-entry, but not that fruit [of the noble ones]'; or if he says, 'Those in a certain household are all noble ones; I was in that household, yet I am not a noble one; however, all noble ones are given robes, and I too received robes, yet I am not of their kind; others say that I have attained the fruit of stream-entry, but I have not truly attained it; they speak of other fruits, etc.'—by analogy with these, it should be understood: 'Today I have not attained worldly absorption, nor have I attained the sublime absorption beyond this; in a certain place I attained the first dhyāna, yet it is truly not concordant with the factors of awakening.' If he writes his own name, saying, 'Attained the fruit of the path,' and then tells another, 'The person who wrote this says that I have attained the noble fruit'—all such incur sthūlātyaya offences. Furthermore, for a bhikṣu, as stated before, it constitutes a pārājika. Regarding all actions skillfully deployed to display oneself as possessing superior virtues, saying that a bhikṣu had such matters as attaining the fruits, seeing devas, or obtaining superior absorptions, yet not saying of himself, 'I am that one'—speaking such words is also an unrefined offence, constituting a sthūlātyaya matter, and all are said to be duṣkṛta. If the other person does not understand the words, the gravity is determined in accordance with this. If, when told, 'If you are a noble person, you should take this seat,' he remains silent and accepts the invitation; or if another asks, 'Are you, Venerable Sir, a brāhmaṇa?' and he replies, 'I am, because I am able to eliminate all offences,' or 'because I guard the six faculties well'; or if told, 'If you are an arhat, you should take this food and eat,' and he silently accepts it—all are sthūlātyaya offences; departing, coming, and so forth should be explained in accordance with this. There is also an explanation stating: 'If the matter declared is manifested through physical expression, remaining silent when questioned incurs a defeat.' When directed toward a human being with the thought that it is a human being, or when in doubt, then when the other person understands, he incurs the root offence. When spoken to a non-human with the thought or doubt that it is a human, he incurs a sthūlātyaya offence. When no one is present but he thinks someone is present, or when he has entered absorption, or when the other is asleep, or when directed toward one who has no understanding, or when spoken hastily without the other understanding—all incur sthūlātyaya offences. Regarding cases of non-offence: for instance, when the Venerable Mahāmaudgalyāyana prophesied the victory in the battle of Vaiśālī, prophesied heavenly rain and the birth of a boy, or heard the sound of the king of elephants while in the attainment of nothingness, and so forth—none of these constitute an offence.