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having stood up and then sat down, teaches, when the woman stands up and then sits down, teaches, other cases. He teaches a woman, asks a question, being asked a question, he answers, a woman listens to him speaking for another's benefit, for a mad person, for one at the beginning (of training). The training rule concerning teaching Dhamma, the seventh, is finished. 8. The training rule concerning declaring actual states. At that time, the Buddha, the Blessed One, was dwelling in Vesālī, in the Great Wood, in the Gabled Hall. Now at that time, many bhikkhus, familiar and intimate, on the bank of the Vaggumudā River, entered upon the Rains residence. Now at that time, Vajjī was suffering from a famine, with two or three measures, like a white bone, like a stick, it was not easy to sustain life by gleaning and collecting alms. Then it occurred to those bhikkhus: 'Indeed, Vajjī is now suffering from a famine, with two or three measures, like a white bone, like a stick, it is not easy to sustain life by gleaning and collecting alms. By what means now united, harmonious, not disputing, could we comfortably spend the Rains and not be troubled by almsfood?' Some said thus: 'Come, friends, let us undertake the laypeople's work. Thus they will think to give to us. Thus we, united, harmonious, not disputing, will comfortably spend the Rains and not be troubled by almsfood.' Some said thus: 'Enough, friends, what's the use of undertaking laypeople's work? Come, friends, let us carry messages for laypeople. Thus they will think to give to us. Thus we, united, harmonious, not disputing, will comfortably spend the Rains and not be troubled by almsfood.' Some said thus: 'Enough, friends; what's the use of undertaking laypeople's work! What's the use of carrying messages for laypeople! Come, friends, let us speak to laypeople in praise of each other's superhuman states: "Such and such a bhikkhu is an obtainer of the first jhāna, such and such a bhikkhu is an obtainer of the second jhāna, such and such a bhikkhu is an obtainer of the third jhāna, such and such a bhikkhu is an obtainer of the fourth jhāna, such and such a b...' This monk is a stream-enterer, that monk is a once-returner, that monk is a non-returner, that monk is an arahant, that monk has the three knowledges, that monk has the six supernormal powers. Thus they will think to give to us. Thus we, united, harmonious, not disputing, will pass the rains pleasantly, and will not be troubled by almsfood.” “Indeed, friends, this is better, what has been spoken by us laypeople as a description of one another's superior human qualities.” Then those monks spoke of one another's superior human qualities to the laypeople: “This monk is a recipient of the first jhana… …this monk has the six supernormal powers.” Then those people thought: “Indeed, it is our gain, indeed, it is well-obtained for us, that such monks have come to us for the rains. Indeed, never before have such monks come to us for the rains, as these monks, virtuous and of good conduct.” They did not eat such food themselves, nor give it to their mothers and fathers, nor to their children and wives, nor to their slaves, servants, and laborers, nor to their friends and associates, nor to their relatives and kinsmen, as they gave to the monks. They did not eat, chew, or drink such edibles, savories, and drinks themselves, nor give them to their mothers and fathers, nor to their children and wives, nor to their slaves, servants, and laborers, nor to their friends and associates, nor to their relatives and kinsmen, as they gave to the monks. Then those monks became radiant, with well-nourished faculties, with clear facial complexions, with bright skin complexions. 68. It is customary for monks who have completed the rains retreat to go to see the Blessed One. Then those monks, having completed the rains retreat, after three months, arranged their lodging, took their bowls and robes, and set out for Vesali. In due course, they arrived at Vesali, at the Great Wood, the Gabled Hall, where the Blessed One was. Having approached, they paid homage to the Blessed One and sat down to one side. Now at that time, By which, monks who had spent the rains in other directions were emaciated, rough, of poor complexion, yellowish, with bodies covered in veins. But the monks from the Vaggumudā riverbank were of good complexion, with serene faculties, with clear facial complexions, with very clear skin complexions. It is customary for the Buddhas, the Blessed Ones, to exchange greetings with visiting monks. Then the Blessed One said to the monks from the Vaggumudā riverbank: "I hope, monks, you are well, I hope you are managing, I hope you spent the rains comfortably, in harmony, rejoicing, without dispute, and were not troubled by almsfood?" "We are well, Blessed One, we are managing, Blessed One. And we, Venerable Sir, spent the rains comfortably, in harmony, rejoicing, without dispute, and were not troubled by almsfood." Tathāgatas ask even when they know, Tathāgatas do not ask even when they know. They ask when they know the right time, they do not ask when they know the wrong time. Tathāgatas ask what is beneficial, not what is unbeneficial. For Tathāgatas, what is unbeneficial is a barrier. The Buddhas, the Blessed Ones, question monks in two ways: either we will teach the Dhamma, or we will lay down a training rule for the disciples. Then the Blessed One said to the monks from the Vaggumudā riverbank: "How then, monks, did you spend the rains comfortably, in harmony, rejoicing, without dispute, and were not troubled by almsfood?" Then those monks reported that matter to the Blessed One. "Is it true, monks?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them… "How can you, monks, for the sake of your stomachs, declare to lay people a superhuman state of one another! This, monks, is not for the conviction of the unconvinced… And thus, monks, you should recite this training rule: 69. "Whatever monk declares a superhuman state to an unordained person, when it is true, it is an offense of pācittiya." 70. Whatever means whatever Whatever kind of... monk... this is the monk intended in this context. An unordained person means, excluding a monk and a nun, the rest are unordained. Superior human states mean: absorption, liberation, concentration, attainment, knowledge and vision, cultivation of the path, realization of the fruit, abandonment of defilements, freedom of mind from hindrances, delight in empty dwellings. Absorption means: the first absorption, the second absorption, the third absorption, the fourth absorption. Liberation means: the liberation of emptiness, the signless liberation, the desireless liberation. Concentration means: the concentration of emptiness, the signless concentration, the desireless concentration. Attainment means: the attainment of emptiness, the signless attainment, the desireless attainment. Knowledge and vision means: the three knowledges. Cultivation of the path means: the four foundations of mindfulness, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven factors of awakening, the Noble Eightfold Path. Realization of the fruit means: realization of the fruit of stream-entry, realization of the fruit of once-returning, realization of the fruit of non-returning, realization of arahantship. Abandonment of defilements means: abandonment of lust, abandonment of hatred, abandonment of delusion. Freedom of mind from hindrances means: mind free from lust, mind free from hatred, mind free from delusion. Delight in empty dwellings means: delight in empty dwellings through the first absorption, delight in empty dwellings through the second absorption, delight in empty dwellings through the third absorption, delight in empty dwellings through the fourth absorption. If one declares to an unordained person, saying, "I attained the first absorption," there is an offense of expiation. If one declares to an unordained person, saying, "I am attaining the first absorption," there is an offense. is a pācittiya. If he declares to one not fully ordained, saying, "I have attained the first jhāna," there is an offense of pācittiya. If he declares to one not fully ordained, saying, "I am a recipient of the first jhāna," there is an offense of pācittiya. If he declares to one not fully ordained, saying, "I am skilled in the first jhāna," there is an offense of pācittiya. If he declares to one not fully ordained, saying, "The first jhāna has been realized by me," there is an offense of pācittiya. If he declares to one not fully ordained, saying, "I attained the second jhāna... the third jhāna... the fourth jhāna, I attain, I have attained; I am a recipient of the fourth jhāna, I am skilled; the fourth jhāna has been realized by me," there is an offense of pācittiya. If he declares to one not fully ordained, saying, "I attained the empty liberation... the signless liberation... the desireless liberation; the empty concentration... the signless concentration... the desireless concentration; I attained, I attain, I have attained; I am a recipient of the desireless concentration, I am skilled; the desireless concentration has been realized by me," there is an offense of pācittiya. If he declares to one not fully ordained, saying, "I attained the empty attainment... the signless attainment... the desireless attainment; I attained, I attain, I have attained; I am a recipient of the desireless attainment, I am skilled; the desireless attainment has been realized by me," there is an offense of pācittiya. If he declares to one not fully ordained, saying, "I attained the three knowledges, I attain, I have attained; I am a recipient of the three knowledges, I am skilled; the three knowledges have been realized by me," there is an offense of pācittiya. If he declares to one not fully ordained,