四部律并論要用抄 2.26

2.26

妄稱得過人法　有比丘言。我於四果偷蘭。摩德勒伽論釋言。得有二種。一已退今言退者是不得退。是故不犯。有人問比丘。汝得沙門果不。是比丘因手中捉菓答言得。是犯不。答。偷蘭。論釋云。意在沙門果犯重。有人言。大德若是阿羅漢者受是衣物。若比丘默然受者偷蘭。有比丘。常入白衣持家。時到著衣持鉢。至白衣舍前立。居士語比丘言。大德若是阿羅漢者。入我舍坐受衣食。呪願去。比丘默入受衣時供養。已去者得偷蘭（已上出十誦律）　僧祇云。有比丘語白言。某寺比丘皆非是凡。得越毘尼。若言。我亦在中。得偷蘭。施主問言。大德得是法耶。答言得者犯重。比丘自言。我法智耶越毘尼。若言我法智偷蘭。若言得法智犯重。人法者五欲五蓋除男入寺。過人法者四念處八道四果四禪八定八勝九次第十一切處是。婬取染樂益以損主。殺以斷命。妄語取彰了了。亦簡趣尊卑同於殺盜。

Falsely claiming to have attained superhuman qualities. A monk said: “I have attained the four fruits.” It is a sthūlātyaya. The Mātṛkā-śāstra explains: “There are two kinds of attainment. One: if one had already regressed and now says one has regressed, this is not an attainment, so there is no offense.” Someone asked a monk, “Have you attained the fruit of a śramaṇa?” The monk, because he was holding a piece of fruit in his hand, replied, “I have attained it.” Is it an offense or not? Answer: “It is a sthūlātyaya.” The treatise explains: “If the intention was the fruit of a śramaṇa, it constitutes a heavy offense.” Someone said: “If the Venerable is an arhat, accept these robes and goods.” If the monk accepts them silently, it is a sthūlātyaya. There was a monk who regularly went to a lay patron’s household. When the time came, he put on his robes, took his bowl, and stood before the layperson’s house. The householder said to the monk: “Venerable, if you are an arhat, enter my house, sit, accept robes and food, make aspirations, and depart.” The monk entered silently, accepted the offerings of robes and food, and departed: he incurred a sthūlātyaya. (The above is from the Daśādhyāya-vinaya.) The Mahāsāṃghika-vinaya states: “A monk said to a layperson, ‘The monks of such-and-such monastery are none of them ordinary mortals.’ He incurs a vinayātikrama. If he says, ‘I am also among them,’ he incurs a sthūlātyaya. If the donor asks, ‘Has the Venerable attained these dharmas?’ and he replies that he has attained them, he incurs a heavy offense. If a monk says of himself, ‘Do I have the knowledge of dharmas?’ it is a vinayātikrama. If he says, ‘I have the knowledge of dharmas,’ it is a sthūlātyaya. If he says, ‘I have attained the knowledge of dharmas,’ it constitutes a heavy offense.” Human dharmas are the five desires and the five hindrances, except for a man entering a monastery. Superhuman dharmas are the four applications of mindfulness, the eightfold path, the four fruits, the four dhyānas, the eight concentrations, the eight masteries, the nine successive absorptions, and the ten totality-bases. Sexual misconduct takes defiled pleasure to benefit oneself and harm the owner; killing terminates life; lying takes clear disclosure [to deceive]. It also distinguishes between destinies and noble or base, identically to killing and theft.