[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四分戒本疏卷第一．第二．第三](https://indike.org/pramana/in.bauddha.taisho.2787) › 3.18 # 四分戒本疏卷第一．第二．第三 3.18 四分戒本疏卷第一．第二．第三 3.18 - **Language:** Classical Chinese ### [3.18](https://indike.org/pramana/in.bauddha.taisho.2787.3.18) 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. > — English (machine translation) (machine translation) - [Previous: 3.17](https://indike.org/pramana/in.bauddha.taisho.2787.3.17) - [Next: 3.19](https://indike.org/pramana/in.bauddha.taisho.2787.3.19) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.2787.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2787~en-mt.3.18) — English, machine translation ## Linked texts (2) - [四分律比丘含注戒本](https://indike.org/pramana/in.bauddha.taisho.1806.2.64) — Classical Chinese - [四分律比丘戒本](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.pratimoksa.dharmaguptaka*zh-buddhayasas.1.84) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2787.3.18](https://indike.org/pramana/in.bauddha.taisho.2787.3.18) · Pramāṇa