English
English version To abstain from impure speech is called having abandoned impure speech. One who abstains from impure speech, their speech is timely, meaning that what is said should be spoken at the appropriate time, not at an inappropriate time; it should be spoken with moderation, not without moderation; it should be spoken with discernment of the occasion, not without discernment of the occasion, this is called timely speech. True speech means that what is said corresponds to reality, not that it does not correspond to reality, this is called true speech. Genuine speech means that what is said is not false or altered, this is called genuine speech. Dharma speech means that what is said proclaims, clarifies, indicates, and develops purely Dharma-related matters, this is called Dharma speech. Meaningful speech means that what is said proclaims, clarifies, indicates, and develops purely meaningful matters, this is called meaningful speech. Silent speech means that what is said is spoken after wise people have first contemplated it, not spoken rashly, this is called silent speech. Quiet speech means that what is said is not frequently proclaimed or announced, and is without noisy confusion, this is called quiet speech. Having similes and explanations means that what is said has similes and explanations, this is called having similes and explanations. Corresponding means that the meaning of what is said corresponds to the words, and the words correspond to the meaning, this is called corresponding. Similar means that what is said is continuous from beginning to end, and the intention is without difference, this is called similar. Without confusion means that what is said is pure and definite, and is called without confusion. If what is said is not pure or definite, it is called confused. In accordance with the Dharma means that what is said does not violate the Sūtrānta (sutras), the Vinaya (discipline), and the Abhidharma (higher knowledge), this is called in accordance with the Dharma. Capable of leading to benefit means that what is said is capable of leading to various beneficial things, this is called capable of leading to benefit. One who speaks in this way frequently proclaims, expounds, and indicates, without mixing in impure speech. One who abstains from impure speech, with regard to the good mind and gentle mind, the good actions arising from them, and the gentle conduct encompassed by them, abstains from impure speech, without abandoning, without ceasing, without disliking, without stopping. Such language, chants, comments, sounds, speech paths, speech actions, and speech expressions are called the excellent conduct of abstaining from impure speech. The four non-holy utterances are: 1. Saying 'seen' when not seen; 2. Saying 'heard' when not heard; 3. Saying 'felt' when not felt; 4. Saying 'known' when not known. What is the non-holy utterance of saying 'seen' when not seen? Answer: What is received by eye-consciousness and understood by eye-consciousness is called 'seen'. If there is actual eye-consciousness that has not received or understood, but one conceals this thought, this endurance, this view. --------------------------------------------------------------------------------
Chinese
此质直事，言我已见，如是名为不见言见非圣言。有实已见起不见想而隐覆此想此忍此见此质直事，言我已见，如是虽名非圣言而不名不见言见，彼实已见故。云何不闻言闻非圣言？答：耳识所受耳识所了说为所闻，有实耳识未受未了而隐覆此想此忍此见此质直事，言我已闻，如是名为不闻言闻非圣言。有实已闻起不闻想而隐覆此想此忍此见此质直事，如是虽名非圣言而不名不闻言闻，彼实已闻故。云何不觉言觉非圣言？答：三识所受三识所了说为所觉，有实三识未受未了而隐覆此想此忍此见此质直事，如是名为不觉言觉非圣言。有实已觉起不觉想而隐覆此想此忍此见此质直事，言我已觉，如是虽名非圣言而不名不觉言觉，彼实已觉故。云何不知言知非圣言？答意识所受意识所了说为所知，有实意识未受未了而隐覆此想此忍此见此质直事，言我已知，如是名为不知言知非圣言。有实已知起不知想而隐覆此想此忍此见此质直事，言我已知，如是虽名非圣言而不名不知言知，彼实已知故。 四圣言者，一、不见言不见；二、不闻言不闻；三、不觉言不觉；四、不知言不知。云何不见言不见圣言？答：眼识所受眼识所了说为所见，有实眼识未受未了，彼不隐覆此想此忍此见此质直事，言我未见，如是名为不见言不见圣 现代汉语译本： 关于这种正直的事情，如果说‘我已经看见了’，但实际上并没有看见，这就叫做‘没看见却说看见’，属于非圣言。如果实际上已经看见了，却产生了‘没看见’的想法，并且隐藏、掩盖这种想法、忍受、见解和正直的事实，还说‘我已经看见了’，这虽然也属于非圣言，但不能叫做‘没看见却说看见’，因为他实际上已经看见了。 什么叫做‘没听见却说听见’属于非圣言？回答：耳识所感受和了解的才叫做听见。如果实际上耳识没有感受和了解，却隐藏、掩盖这种想法、忍受、见解和正直的事实，还说‘我已经听见了’，这就叫做‘没听见却说听见’，属于非圣言。如果实际上已经听见了，却产生了‘没听见’的想法，并且隐藏、掩盖这种想法、忍受、见解和正直的事实，还说‘我已经听见了’，这虽然也属于非圣言，但不能叫做‘没听见却说听见’，因为他实际上已经听见了。 什么叫做‘没觉察却说觉察’属于非圣言？回答：身、舌、意三识所感受和了解的才叫做觉察。如果实际上身、舌、意三识没有感受和了解，却隐藏、掩盖这种想法、忍受、见解和正直的事实，还说‘我已经觉察了’，这就叫做‘没觉察却说觉察’，属于非圣言。如果实际上已经觉察了，却产生了‘没觉察’的想法，并且隐藏、掩盖这种想法、忍受、见解和正直的事实，还说‘我已经觉察了’，这虽然也属于非圣言，但不能叫做‘没觉察却说觉察’，因为他实际上已经觉察了。 什么叫做‘不知道却说知道’属于非圣言？回答：意识所感受和了解的才叫做知道。如果实际上意识没有感受和了解，却隐藏、掩盖这种想法、忍受、见解和正直的事实，还说‘我已经知道了’，这就叫做‘不知道却说知道’，属于非圣言。如果实际上已经知道了，却产生了‘不知道’的想法，并且隐藏、掩盖这种想法、忍受、见解和正直的事实，还说‘我已经知道了’，这虽然也属于非圣言，但不能叫做‘不知道却说知道’，因为他实际上已经知道了。 四种圣言是：一、没看见就说没看见；二、没听见就说没听见；三、没觉察就说没觉察；四、不知道就说不知道。什么叫做‘没看见就说没看见’属于圣言？回答：眼识所感受和了解的才叫做看见。如果实际上眼识没有感受和了解，他不会隐藏、掩盖这种想法、忍受、见解和正直的事实，而是说‘我没看见’，这就叫做‘没看见就说没看见’，属于圣言。
English
English version: Regarding this straightforward matter, to say 'I have seen it' when one has not actually seen it is called 'saying one has seen when one has not seen,' which is non-holy speech. If one has actually seen it, but generates the thought of 'not having seen it,' and conceals, covers up this thought, this endurance, this view, this straightforward matter, and says 'I have seen it,' this, although also non-holy speech, is not called 'saying one has seen when one has not seen,' because one has actually seen it. What is called 'saying one has heard when one has not heard' as non-holy speech? Answer: What is received and understood by ear-consciousness is called hearing. If ear-consciousness has not actually received and understood, but one conceals, covers up this thought, this endurance, this view, this straightforward matter, and says 'I have heard it,' this is called 'saying one has heard when one has not heard,' which is non-holy speech. If one has actually heard it, but generates the thought of 'not having heard it,' and conceals, covers up this thought, this endurance, this view, this straightforward matter, and says 'I have heard it,' this, although also non-holy speech, is not called 'saying one has heard when one has not heard,' because one has actually heard it. What is called 'saying one has sensed when one has not sensed' as non-holy speech? Answer: What is received and understood by the three consciousnesses (body, tongue, and mind) is called sensing. If the three consciousnesses have not actually received and understood, but one conceals, covers up this thought, this endurance, this view, this straightforward matter, and says 'I have sensed it,' this is called 'saying one has sensed when one has not sensed,' which is non-holy speech. If one has actually sensed it, but generates the thought of 'not having sensed it,' and conceals, covers up this thought, this endurance, this view, this straightforward matter, and says 'I have sensed it,' this, although also non-holy speech, is not called 'saying one has sensed when one has not sensed,' because one has actually sensed it. What is called 'saying one knows when one does not know' as non-holy speech? Answer: What is received and understood by mind-consciousness is called knowing. If mind-consciousness has not actually received and understood, but one conceals, covers up this thought, this endurance, this view, this straightforward matter, and says 'I know it,' this is called 'saying one knows when one does not know,' which is non-holy speech. If one has actually known it, but generates the thought of 'not knowing it,' and conceals, covers up this thought, this endurance, this view, this straightforward matter, and says 'I know it,' this, although also non-holy speech, is not called 'saying one knows when one does not know,' because one has actually known it. The four holy speeches are: one, saying one has not seen when one has not seen; two, saying one has not heard when one has not heard; three, saying one has not sensed when one has not sensed; four, saying one does not know when one does not know. What is called 'saying one has not seen when one has not seen' as holy speech? Answer: What is received and understood by eye-consciousness is called seeing. If eye-consciousness has not actually received and understood, one does not conceal, cover up this thought, this endurance, this view, this straightforward matter, but says 'I have not seen it,' this is called 'saying one has not seen when one has not seen,' which is holy speech. --------------------------------------------------------------------------------
Chinese
言。有实已见起不见想，彼不隐覆此想此忍此见此质直事，言我不见，如是虽名圣言而不名不见言不见，彼实已见故。云何不闻言不闻圣言？答：耳识所受耳识所了说为所闻，有实耳识未受未了，彼不隐覆此想此忍此见此质直事，言我不闻，如是名为不闻言不闻圣言。有实已闻起不闻想，彼不隐覆此想此忍此见此质直事，言我不闻，如是虽名圣言而不名不闻言不闻，彼实已闻故。云何不觉言不觉圣言？答三识所受三识所了说为所觉，有实三识未受未了，彼不隐覆此想此忍此见此质直事，言我不觉，如是名为不觉言不觉圣言。有实已觉起不觉想，彼不隐覆此想此忍此见此质直事，言我不觉，如是虽名圣言而不名不觉言不觉，彼实已觉故。云何不知言不知圣言？答：意识所受意识所了说为所知，有实意识未受未了，彼不隐覆此想此忍此见此质直事，言我不知，如是名为不知言不知圣言。有实已知起不知想，彼不隐覆此想此忍此见此质直事，言我不知，如是虽名圣言而不名不知言不知，彼实已知故。 复次四非圣言者，一、见言不见；二、闻言不闻；三、觉言不觉；四、知言不知。云何见言不见非圣言？答：眼识所受眼识所了说为所见，有实眼识已受已了而隐覆此想此忍此见此质直事，言我不见，如是名为见言不见非 现代汉语译本： 问：什么叫做‘明明看见却说没看见’，才算是说了真实的圣言？ 答：眼识所感受到的、眼识所理解的，才叫做‘看见’。如果实际上已经看见了，却没有产生‘没看见’的想法，并且不隐瞒这个想法、这个认可、这个见解、这个正直的事实，（而是如实地）说‘我没看见’，这样虽然说的是圣人的言语，但不能算是‘明明看见却说没看见’，因为他实际上是看见了。 问：什么叫做‘明明听见了却说没听见’，才算是说了真实的圣言？ 答：耳识所感受到的、耳识所理解的，才叫做‘听见’。如果实际上耳朵没有感受到、没有理解到，并且不隐瞒这个想法、这个认可、这个见解、这个正直的事实，（而是如实地）说‘我没听见’，这样才算是‘明明听见了却说没听见’，说了真实的圣言。如果实际上已经听见了，却产生了‘没听见’的想法，并且不隐瞒这个想法、这个认可、这个见解、这个正直的事实，（而是如实地）说‘我没听见’，这样虽然说的是圣人的言语，但不能算是‘明明听见了却说没听见’，因为他实际上是听见了。 问：什么叫做‘明明感觉到了却说没感觉到’，才算是说了真实的圣言？ 答：三种意识（鼻、舌、身识）所感受到的、三种意识所理解的，才叫做‘感觉到’。如果实际上这三种意识没有感受到、没有理解到，并且不隐瞒这个想法、这个认可、这个见解、这个正直的事实，（而是如实地）说‘我没感觉到’，这样才算是‘明明感觉到了却说没感觉到’，说了真实的圣言。如果实际上已经感觉到了，却产生了‘没感觉到’的想法，并且不隐瞒这个想法、这个认可、这个见解、这个正直的事实，（而是如实地）说‘我没感觉到’，这样虽然说的是圣人的言语，但不能算是‘明明感觉到了却说没感觉到’，因为他实际上是感觉到了。 问：什么叫做‘明明知道却说不知道’，才算是说了真实的圣言？ 答：意识所感受到的、意识所理解的，才叫做‘知道’。如果实际上意识没有感受到、没有理解到，并且不隐瞒这个想法、这个认可、这个见解、这个正直的事实，（而是如实地）说‘我不知道’，这样才算是‘明明知道却说不知道’，说了真实的圣言。如果实际上已经知道了，却产生了‘不知道’的想法，并且不隐瞒这个想法、这个认可、这个见解、这个正直的事实，（而是如实地）说‘我不知道’，这样虽然说的是圣人的言语，但不能算是‘明明知道却说不知道’，因为他实际上是知道了。 其次，有四种不是圣言的情况：一、看见了却说没看见；二、听见了却说没听见；三、感觉到了却说没感觉到；四、知道了却说不知道。 问：什么叫做‘看见了却说没看见’，才算是不真实的圣言？ 答：眼识所感受到的、眼识所理解的，才叫做‘看见’。如果实际上眼识已经感受到了、已经理解了，却隐瞒这个想法、这个认可、这个见解、这个正直的事实，（反而）说‘我没看见’，这样就叫做‘看见了却说没看见’，说了不真实的圣言。