四分比丘戒本疏 1.31

1.31

第五、「除增上慢」，於少德上恃舉名增上慢。如《十誦》說「比丘在山得總想念，謂得聖果。後近城傍，方知未證也。」撿全無德，妄謂有德，名為邪慢。古人皆云：無漏真道出過相有，名為增上。未得謂得為增上慢者，非也。此戒即是七緣成犯。此戒不假所損之境，但使成妄，縱益前人，亦是犯故。一、成罪境，此開為兩：一證明境，要是人趣。所以爾者，敬養福田人中最重，天多不信，故誑人重。二妄稱法境，謂妄稱勝法。第二、緣境心，亦開為兩：一緣證明境，謂作人想，不擇張王男女之別。二緣妄稱法，了知是妄。若增上慢，雖妄稱法不知是妄。若實得道，不妄稱法，亦知不妄。此上細分，便是四緣。第五、發業心，謂擬誑人，自言已得。六、方便業，言即詞了了，作書現相等亦須了了。七、究竟業，即前人領解。

Fifth, 'excepting excessive pride (adhimāna)': relying on and puffing oneself up over a minor virtue is called 'excessive pride'. As the Sarvāstivāda-vinaya says: 'A monk staying in the mountains attained general mindfulness and thought he had attained the noble fruit. Later, approaching the outskirts of the city, he finally realized that he had not yet attained realization.' When one completely lacks virtue and falsely assumes one has virtue, this is called 'mistaken pride' (mithyāmāna). Ancient teachers all said: 'The uncontaminated true Path surpasses characteristic existence, hence it is called 'excessive'. Falsely claiming to have attained what one has not attained is excessive pride.' This is not so. In this precept, seven conditions constitute the offence. This precept does not require an object of harm; so long as it constitutes a falsehood, even if it benefits the other person, it is still an offence. 1. The object constituting the offence, which is divided into two: (1) The witnessing object, which must be in the human realm. The reason for this is that revering and making offerings to the field of merit is gravest among human beings; gods mostly do not believe, so deceiving human beings is grave. (2) The object of the falsely claimed dharma, meaning the falsely claimed superior dharma. 2. The mental state regarding the object, which is also divided into two: (1) Regarding the witnessing object, meaning forming the perception of a human being, without distinguishing between Zhang and Wang, male or female. (2) Regarding the falsely claimed dharma, clearly knowing that it is false. If one has excessive pride, although one falsely claims the dharma, one does not know it to be false. If one has genuinely attained the Path, one does not falsely claim the dharma, and also knows it is not false. The detailed division above constitutes four conditions. 5. The volition initiating the act, meaning intending to deceive others, claiming that oneself has attained it. 6. The preparatory act: the words must be clearly articulated; producing writing, displaying physical signs, etc., must also be clearly discernible. 7. The consummatory act, namely that the other person understands.