律戒本疏 1.3

1.3

第四若比丘不知不見空無過人法自言我得如是乃至增上慢　若比丘不知不見空無過人法自言我得如是見乃至除增上慢。佛在維耶離。諸比丘在婆求河上夏安居。時世飢饉。乞食難得。為利養故自相稱說。於過人法中未得言得。因是結戒。四果四向四禪四空安般不淨觀等名過人法。邪不得不見未觸不證名不知也。不見四諦名見也。出於凡俗名為過人。過人法示得言得。他人解者犯重。不解者重偷。方便欲言欲說輕偷。說竟犯重。若言天龍八部來至我所更相問答。不實者犯重。若言我於戒婬欲不起。不實者重偷。不解者突。乃至言旋風土鬼來至我所。不實者解亦犯重偷。不解突。向非人畜生不解突。解重偷。教他忘語突。若語他令說已得道。前人受語犯重。不受語重偷。前人受初語時突。向他說犯墮。若問答不問者。謂或有人檢校。或不檢校為求清淨故。便自實言。我不知言知空誑忘語耳。聖果是增法。若得四念處上至有頂法。雖求得果果相已現。知見分明。便自謂得增上聖果。以此高物故名增上慢也。雖所言不實而言意不空。意不空故不犯重也。如目連取入定相不取出定相。自言。無所有定中間阿修羅樂音隨心想說。如是等比皆不犯也。犯一一法者。四重中趣犯一法也。如前備亦如是者如本末受具戒時。不與共事犯竟。不共亦如是。四事竟。

Fourth: If a monk, not knowing and not seeing, with empty [claims], [falsely boasts of] superhuman qualities, saying of himself, 'I have attained such [vision],' and so forth, up to 'except in the case of overweening pride.'
'If a monk, not knowing and not seeing, with empty [claims], [falsely boasts of] superhuman qualities, saying of himself, "I have attained such vision," up to "except in the case of overweening pride"': The Buddha was in Vaiśālī. The monks were observing the summer retreat along the Vaggumudā River. At that time there was a famine, and almsfood was difficult to obtain. For the sake of gain and support, they praised one another, claiming to have attained what they had not attained among superhuman qualities. On this account [the Buddha] formulated the precept. The four fruits, the four paths, the four dhyānas, the four formless [attainments], ānāpānasmṛti, the contemplation of impurity, and so forth are called superhuman qualities. Lacking them wrongly, not seeing, not having contacted, and not having realized [them] is called 'not knowing.' Not seeing the four truths is called '[not] seeing.' Transcending the ordinary and worldly is called 'superhuman.' If one points to superhuman qualities, saying one has attained them when one has not: if the other person understands, it is a grave offense; if they do not understand, it is a sthūlāccaya. At the stage of preliminary application, wishing to say it and wishing to speak, it is a light sthūlāccaya; when the speaking is finished, it is a grave offense. If one says, 'The eight classes of devas and nāgas have come to my dwelling and conversed back and forth with me,' if it is untrue, it is a grave offense. If one says, 'As to the precepts, sexual desire does not arise in me,' if it is untrue, it is a sthūlāccaya; if [the listener] does not understand, it is a duṣkṛta. Even if one says, 'A whirlwind or an earthly ghost has come to my dwelling,' if it is untrue: if [the listener] understands, it is also a sthūlāccaya; if they do not understand, it is a duṣkṛta. Toward an amānuṣa or an animal: if it does not understand, it is a duṣkṛta; if it understands, it is a sthūlāccaya. Teaching another to tell a lie is a duṣkṛta. If one tells another, causing them to say that oneself has attained the Path: when the other person receives the words, it is a grave offense; if they do not receive the words, it is a sthūlāccaya; when the other person first receives the words, it is a duṣkṛta; when one speaks to another, it is an offense of pāyattika. As for 'whether questioned or not questioned': it means that either someone examines [him] or no one examines [him], yet wishing to seek purity, he then speaks truly on his own: 'I did not know, but said I knew, which was an empty, deceptive lie.' The noble fruits are higher dharmas. If one attains the four foundations of mindfulness up to the dharma of the peak of existence, although one seeks to attain the fruit, the signs of the fruit have already appeared, and one's knowledge and vision are distinct, so one then says of oneself that one has attained the higher noble fruit. Because of this haughtiness, it is called 'overweening pride.' Although what was spoken is not true, the intention of the words was not empty; because the intention was not empty, one does not commit a grave offense. For example, when Maudgalyāyana grasped the characteristics of entering samādhi and did not grasp the characteristics of emerging from samādhi, he said of himself, 'In the midst of the samādhi of nothingness, the music of the asuras was spoken in accordance with mental conceptualization.' In cases such as this, none commit an offense. 'Commits any one dharma' means that among the four graves, one incurs any one dharma. 'As before, he is also completely so' means that, just as when he originally had not yet received the full precepts, he is not to live in common; once the offense is committed, his not living in common is also like that. The four matters are finished.