25/09/2026
Do not falsely claim spiritual attainments you have not truly realized.!!
Vinayapitaka, sec:220 -221
220
In three ways, if a monk who lived in your dwelling:
entered the first jhāna,
is entering the first jhāna,
has entered the first jhāna;
is a person who has attained mastery of the first jhāna;
and he knowingly and deliberately falsely says, “That monk has personally realized the first jhāna,” and the person who hears him understands what he is saying, there is an
offence of thullaccaya (a serious but lesser offence). If the person who hears it does not understand what he means, there is an offence of dukkaṭa (wrongdoing).
The same applies when the statement is made in four, five, six, or seven ways.
The seven ways include statements made with the intention beforehand—“I will speak falsely”—while speaking—“I am speaking falsely”—and afterwards—“I have spoken falsely”—as well as statements made after having abandoned one's view, acceptance, inclination, or mental disposition toward the truth.
The same rule applies when claiming that the monk:
has entered the second jhāna,
third jhāna,
fourth jhāna,
the emptiness liberation (suññata vimokkha),
the signless liberation (animitta vimokkha),
the desireless/undirected liberation (appaṇihita vimokkha),
emptiness concentration,
signless concentration,
desireless concentration,
emptiness attainment,
signless attainment,
desireless attainment,
the three higher knowledges,
the four establishments of mindfulness,
the four right efforts,
the four bases of spiritual power,
the five faculties,
the five powers,
the seven factors of awakening,
the Noble Eightfold Path,
the fruit of stream-entry,
the fruit of once-returning,
the fruit of non-returning, or
arahantship.
If he knowingly makes such a false statement and the listener understands it, there is thullaccaya; if the listener does not understand it, there is dukkaṭa.
Likewise, if one says falsely that the monk's:
greed has been abandoned, given up, expelled, released, eliminated, or completely removed;
hatred has been abandoned, given up, expelled, released, eliminated, or completely removed;
delusion has been abandoned, given up, expelled, released, eliminated, or completely removed;
the same offences apply: thullaccaya when understood and dukkaṭa when not understood.
Similarly, saying that the monk's mind is free from the obstruction of greed, free from the obstruction of hatred, or free from the obstruction of delusion, when this is knowingly false, carries the same offences.
The same principles are then applied to claims concerning a monk who lived in your dwelling and who supposedly attained the various jhānas while staying in an empty dwelling (suññāgāra).
For example:
“That monk entered the fourth jhāna in an empty dwelling; he is one who has attained and mastered the fourth jhāna there; he personally realized the fourth jhāna there.”
If this is knowingly falsely stated and understood by the listener, it is thullaccaya; if not understood, it is dukkaṭa.
The text says that the remaining cases should be expanded in the same way.
221
The same rule is applied to a monk who used or consumed things provided by another person, including:
robes (cīvara),
almsfood (piṇḍapāta),
lodgings (senāsana),
medicines and requisites for the sick (gilānappaccayabhesajjaparikkhāra).
For example, if someone knowingly falsely says:
“The monk who used your robe/almsfood/lodging/medicine entered the fourth jhāna in an empty dwelling, attained mastery of the fourth jhāna there, and personally realized the fourth jhāna there,”
then, if the listener understands the statement, there is thullaccaya; if the listener does not understand it, there is dukkaṭa.
The same applies to a person through whom the dwelling, robe, almsfood, lodging, or medicinal requisites were used.
It also applies to a person because of whom you gave:
a dwelling,
a robe,
almsfood,
lodging, or
medicinal requisites for the sick.
The same false claim about the monk's realization of the fourth jhāna in an empty dwelling results in thullaccaya when understood and dukkaṭa when not understood.
The text again states that the same pattern concerning the seven ways of intentional false speech applies.
“The fifteenfold series of abbreviated repetitions (peyyāla) is finished.
The section dealing with requisites (paccaya) is finished.
The abbreviated section concerning the higher human states (uttarimanussadhamma) is finished.
