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by that monk the fourth jhana in an empty dwelling has been realized— for one speaking a deliberate lie, knowing it, there is an offense of grave fault; for one not knowing it, there is an offense of wrong-doing... (and so on)... having set aside the reality. By three aspects... (and so on)... by seven aspects... by whom your dwelling was used... by whom your robe was used... by whom your almsfood was used... by whom your lodging was used... by whom your requisites for the sick, medicine, and supplies were used— that monk attained the fourth jhana in an empty dwelling... is attaining... has attained... that monk is a recipient of the fourth jhana in an empty dwelling... a master... by that monk the fourth jhana in an empty dwelling has been realized— for one speaking a deliberate lie, knowing it, there is an offense of grave fault; for one not knowing it, there is an offense of wrong-doing... (and so on)... having set aside the reality. By three aspects... (and so on)... by seven aspects... because of whom you gave a dwelling... gave a robe... gave almsfood... gave lodging... gave requisites for the sick, medicine, and supplies— that monk attained the fourth jhana in an empty dwelling... is attaining... has attained... that monk is a recipient of the fourth jhana in an empty dwelling... a master... by that monk the fourth jhana in an empty dwelling... For one who speaks a deliberate lie, knowing it to be false, there is an offense of grave fault; for one not knowing it to be false, there is an offense of wrong-doing. Beforehand, he thinks: "I will speak a lie." While speaking, he thinks: "I am speaking a lie." After speaking, he thinks: "I have spoken a lie." Setting aside view, setting aside patience, setting aside preference, setting aside intention. The section of fifteen repetitions is finished. The discourse on the chapter connected with conditions is finished. The section of repetitions on the higher human states is finished. 222. No offense for one conceited, for one without boasting intent, for one insane, for one whose mind is disturbed, for one afflicted by pain, for the first offender. Verses summarizing the disciplined matters In conceit, in the forest, alms-round, preceptor, path; Fetters, secret practices, dwelling, presented. Not difficult is effort, even for death; Fear, friend, remorse rightly; By effort, by application, for attainment; Then, two ways of enduring feeling. Five matters for the brahmin, three other declarations; Desires are obstacles to the home, and delight also departed. Bone, flesh, both cattle-slayers; Alms-food, fowler, skinless sheep; Sword and pig-butcher, spear, hunter; Arrow and executioner, needle, charioteer. And he who sews, he is a a tailor; The egg-carrier was a village deceiver; He who sank in the well was an adulterer; The excrement-eater was a wicked brahmin. The skinless woman was an adulteress; The ugly woman was a fortune-teller; The defiled one was a co-wife. A heap of embers; A beheaded executioner of thieves. Monks, nuns, female trainees; Novice monks and novice nuns; Having gone forth in Kassapa's discipline; Straightway committed evil deeds. In Rājagaha, the battle of Tapodā, and the entering of the Nāgas; The Arahant monk Sobhita remembers five hundred eons. The Story of Discipline 223. Now at that time a certain monk declared another's attainment out of overestimation. He felt remorse – "A training rule has been laid down by the Blessed One. Have I perhaps incurred a pārājika offense?" He reported this matter to the Blessed One. "There is no offense, monk, by overestimation." Now at that time a certain monk lived in the forest with the intention – "Thus will people regard me." People did regard him thus. He felt remorse… (etc.) "There is no pārājika offense, monk. And, monks, one should not live in the forest with the intention (of being regarded). Whoever should live thus, there is an offense of wrong-doing." Now at that time a certain monk went for alms with the intention – "Thus will people regard me." People did regard him thus. He felt remorse… (etc.) "There is no pārājika offense, monk. And, monks, one should not go for alms with the intention (of being regarded). Whoever should go thus, there is an offense of wrong-doing." Now at that time a certain monk said to another monk – "Friends, all the co-residents of our preceptor are Arahants." He felt re remorse arose… “What was your intention, bhikkhu?” “My intention was to exaggerate, Blessed One.” “There is no offense, bhikkhu, of defeat; there is an offense of grave transgression.” Now at that time, a certain bhikkhu said to a certain bhikkhu: “All, friend, of our preceptor’s disciples are greatly mighty, greatly powerful.” Remorse arose in him… “What was your intention, bhikkhu?” “My intention was to exaggerate, Blessed One.” “There is no offense, bhikkhu, of defeat; there is an offense of grave transgression.” Now at that time, a certain bhikkhu walked with a purpose… stood with a purpose… sat with a purpose… lay down with a purpose: “Thus will people esteem me.” People did esteem him. Remorse arose in him… “There is no offense, bhikkhu, of defeat. But, bhikkhus, one should not lie down with a purpose. Whoever does, there is an offense of wrong-doing.” Now at that time, a certain bhikkhu exaggerated a superhuman state to a certain bhikkhu. He also said this: “My fetters, too, friend, are abandoned.” Remorse arose in him… “You, bhikkhu, have incurred an offense of defeat.” 224. Now at that time, a certain bhikkhu, being in private, exaggerated a superhuman state. A bhikkhu who knew others’ minds rebuked that bhikkhu: “Do not, friend, speak such a thing. That is not yours.” Remorse arose in him… There was remorse… No offense, bhikkhu, of a pārājika; There is an offense of a dukkaṭa. Now at that time, a certain bhikkhu went to a secluded place and boasted of a superhuman state. A deity rebuked that bhikkhu: “Do not, venerable sir, speak such a thing. That is not yours.” There was remorse for him… No offense, bhikkhu, of a pārājika; There is an offense of a dukkaṭa. Now at that time, a certain bhikkhu said to a certain lay follower: “Friend, the bhikkhu who lives in your monastery is an Arahant.” And that bhikkhu lived in his monastery. There was remorse for him… “What was your intention, bhikkhu?” “My intention was to boast, Blessed One.” “No offense, bhikkhu, of a pārājika; There is an offense of a thullaccaya.” Now at that time, a certain bhikkhu said to a certain lay follower: “Friend, the bhikkhu whom you attend with robes, almsfood, lodgings, medicines for the sick, and requisites, is an Arahant.” And he attended him with robes, almsfood, lodgings, medicines for the sick, and requisites. There was remorse for him… “What was your intention, bhikkhu?” “My intention was to boast, Blessed One.” “No offense, bhikkhu, of a pārājika; There is an offense of a thullaccaya.” 225. Now at that time, a certain bhikkhu was ill. The bhikkhus said to him: “Venerable sir, do you have a superhuman state?” “No, friends, it is difficult to declare another…” So be it. He felt remorse – "Those who are disciples of the Blessed One would speak thus. But I am not a disciple of the Blessed One. Have I perhaps incurred a pārājika offense?" He reported this matter to the Blessed One. "What was your intention, monk?" "My intention was not to boast, Blessed One." "There is no offense, monk, for one whose intention is not to boast." Now at that time, a certain monk was ill. The monks said to him – "Does the venerable one possess a superhuman state?" "Indeed, friend, the Dhamma is to be realized by one who has aroused energy." He felt remorse – "Those who are disciples of the Blessed One would speak thus. But I am not a disciple of the Blessed One. Have I perhaps incurred a pārājika offense?" He reported this matter to the Blessed One. "What was your intention, monk?" "My intention was not to boast, Blessed One." "There is no offense, monk, for one whose intention is not to boast." Now at that time, a certain monk was ill. The monks said to him – "Do not be afraid, friend." "I am not afraid of death, friend." He felt remorse – "Those who are disciples of the Blessed One would speak thus. But I am not a disciple of the Blessed One. Have I perhaps incurred a pārājika offense?" He reported this matter to the Blessed One. "What was your intention, monk?" "My intention was not to boast, Blessed One." "There is no offense, monk, for one whose intention is not to boast." Now at that time, a certain monk was ill. The monks said to him – "Do not be afraid, friend." "Indeed, friend, one who has remorse would be afraid." He felt remorse – "Those who are disciples of the Blessed One would speak thus. But I am not a disciple of the Blessed One. Have I perhaps incurred a pārājika offense?" He reported this matter to the Blessed One. "What was your intention, monk?" "My intention was not to boast, Blessed One." "There is no offense, monk, for one whose intention is not to boast." Now at that time, a certain monk was ill. The monks said to him – "Does the venerable one possess a superhuman state?" "Indeed, friend, the Dhamma is to be realized by one who is rightly engaged." He felt remorse – "Those who are disciples of the Blessed One would speak thus. But I am not a disciple of the Blessed One. Have I perhaps incurred a pārājika offense?" He reported this matter to the Blessed One. "What was your intention, monk?" "My intention was not to boast, Blessed One." "There is no offense, monk, for one whose intention is not to boast." No offense, monk, for one with no intention to boast. Now at that time, a certain monk was ill. The monks said to him, “Venerable, do you have a superhuman state?” “Indeed, friend, the Dhamma is to be attained by one who has aroused energy.” He felt remorse… No offense, monk, for one with no intention to boast. Now at that time, a certain monk was ill.