四分戒本疏卷第一．第二．第三 3.18

3.18

若比丘向未受戒人說過人法言我見是我知是實者波逸提　此戒文有四句。一人。二前境。三說已所得。四緣罪。言若比丘者。義如上辨。言未受具戒者。除比丘比丘尼餘人是。言過人法者。是聖所證法是。言波逸提者。是違犯罪。故十律云。比丘實是四果四向。或得四禪四空。或成就慈悲喜捨不淨阿那等說者。皆犯提罪。或見實諸天龍鬼來至我所說者亦提　問。說已得罪別夷提。所以現通但有吉羅　答。若論口說義通凡聖。事簡虛實。虛則過重。實則愆微故別夷提。神通聖能更無有濫。但得吉羅　問。夷境所對該七眾犯。實除二具。現神足者唯二俗犯。所以不同　答。咸據過有增微故。此階降然。復此戒不別有緣舉大妄語中。

"If a bhikṣu speaks of superhuman dharmas to an unordained person, saying, 'I see this, I know this,' when it is true, it is a prāyaścittika."
This text of the precept has four clauses: 1. the person; 2. the object addressed; 3. speaking of one's own attainments; 4. the offense according with conditions. "If a bhikṣu" is explained as above. "An unordained person" refers to anyone other than a bhikṣu or a bhikṣuṇī. "Superhuman dharmas" refers to the dharmas realized by the noble ones. "Prāyaścittika" is the offense of transgression. Thus the Sarvāstivāda Vinaya says: "If a bhikṣu is truly an occupant of the four fruits or the four directions, or has attained the four dhyānas or the four formless [attainments], or has accomplished benevolence, compassion, joy, equanimity, the foulness [meditation], ānāpāna, and so forth, and speaks of it, he in all cases incurs a prāyaścittika offense. Or if he truly sees devas, nāgas, and ghosts coming to his dwelling and speaks of it, it is also a prāyaścittika."
Question: Why is speaking of what has actually been attained separated into [a pārājika for lying and a] prāyaścittika [for truth], whereas displaying supernatural powers only incurs a duṣkṛta?
Answer: Oral speech applies to both ordinary and noble beings, and the matter distinguishes between the false and the true: when false, the fault is grave; when true, the transgression is slight, so they are distinguished into pārājika and prāyaścittika. Supernatural powers are the abilities of noble ones and brook no ambiguity, so one incurs only a duṣkṛta.
Question: The object of a pārājika encompasses offenses against the seven assemblies; the true [attainment] excludes the two ordained [assemblies]; while displaying supernatural powers is an offense only toward the two lay [assemblies]. Why are they not the same?
Answer: All are based on the degree of increase or decrease in fault; hence this graded differentiation. Moreover, this precept has no separate origin story, but was drawn out from within [the precept against] grave false speech.