English
English version: Question: What is it called 'having actually seen but saying I have not seen,' that constitutes speaking a true Arya-saying (holy speech)? Answer: What is received by eye-consciousness (cakṣur-vijñāna) and understood by eye-consciousness is said to be 'seen.' If one has actually seen, but does not arise the thought 'I have not seen,' and does not conceal this thought, this acceptance, this view, this straightforward matter, and says 'I have not seen,' such is nominally an Arya-saying, but is not called 'saying I have not seen,' because one has actually seen. Question: What is it called 'having actually heard but saying I have not heard,' that constitutes speaking a true Arya-saying? Answer: What is received by ear-consciousness (śrotra-vijñāna) and understood by ear-consciousness is said to be 'heard.' If one's ear-consciousness has not actually received or understood, and one does not conceal this thought, this acceptance, this view, this straightforward matter, and says 'I have not heard,' such is called 'saying I have not heard,' speaking a true Arya-saying. If one has actually heard, but arises the thought 'I have not heard,' and one does not conceal this thought, this acceptance, this view, this straightforward matter, and says 'I have not heard,' such is nominally an Arya-saying, but is not called 'saying I have not heard,' because one has actually heard. Question: What is it called 'having actually sensed but saying I have not sensed,' that constitutes speaking a true Arya-saying? Answer: What is received by the three consciousnesses (ghrāṇa-vijñāna, jihvā-vijñāna, kāya-vijñāna) and understood by the three consciousnesses is said to be 'sensed.' If these three consciousnesses have not actually received or understood, and one does not conceal this thought, this acceptance, this view, this straightforward matter, and says 'I have not sensed,' such is called 'saying I have not sensed,' speaking a true Arya-saying. If one has actually sensed, but arises the thought 'I have not sensed,' and one does not conceal this thought, this acceptance, this view, this straightforward matter, and says 'I have not sensed,' such is nominally an Arya-saying, but is not called 'saying I have not sensed,' because one has actually sensed. Question: What is it called 'having actually known but saying I do not know,' that constitutes speaking a true Arya-saying? Answer: What is received by mind-consciousness (mano-vijñāna) and understood by mind-consciousness is said to be 'known.' If mind-consciousness has not actually received or understood, and one does not conceal this thought, this acceptance, this view, this straightforward matter, and says 'I do not know,' such is called 'saying I do not know,' speaking a true Arya-saying. If one has actually known, but arises the thought 'I do not know,' and one does not conceal this thought, this acceptance, this view, this straightforward matter, and says 'I do not know,' such is nominally an Arya-saying, but is not called 'saying I do not know,' because one has actually known. Furthermore, there are four instances of non-Arya-sayings: 1. Saying 'I have not seen' when one has seen; 2. Saying 'I have not heard' when one has heard; 3. Saying 'I have not sensed' when one has sensed; 4. Saying 'I do not know' when one knows. Question: What is it called 'saying I have not seen' when one has seen, that constitutes a false Arya-saying? Answer: What is received by eye-consciousness and understood by eye-consciousness is said to be 'seen.' If eye-consciousness has actually received and understood, but one conceals this thought, this acceptance, this view, this straightforward matter, and says 'I have not seen,' such is called 'saying I have not seen' when one has seen, speaking a false Arya-saying. --------------------------------------------------------------------------------
Chinese
圣言。有实不见而起见想，彼隐覆此想此忍此见此质直事，言我不见，如是虽名非圣言而不名见言不见，彼实不见故。云何闻言不闻非圣言，答：耳识所受耳识所了说为所闻，有实耳识已受已了而隐覆此想此忍此见此质直事，言我不闻，如是名为闻言不闻非圣言。有实不闻而起闻想，彼隐覆此想此忍此见此质直事，言我不闻，如是虽名非圣言而不名闻言不闻，彼实不闻故。云何觉言不觉非圣言？答：三识所受三识所了说为所觉，有实三识已受已了而隐覆此想此忍此见此质直事，言我不觉，如是名为觉言不觉非圣言。有实不觉而起觉想，彼隐覆此想此忍此见此质直事，言我不觉，如是虽名非圣言而不名觉言不觉，彼实不觉故。云何知言不知非圣言？答：意识所受意识所了说为所知，有实意识已受已了而隐覆此想此忍此见此质直事，言我不知，如是名为知言不知非圣言。有实不知而起知想，彼隐覆此想此忍此见此质直事，言我不知，如是虽名非圣言而不名知言不知，彼实不知故。 复次四圣言者，一、见言见；二、闻言闻；三、觉言觉；四、知言知。云何见言见圣言？答：眼识所受眼识所了说为所见，有实眼识已受已了，彼不隐覆此想此忍此见此质直事，言我已见，如是名为见言见圣言。有实不见而起见想，彼不隐 现代汉语译本： 圣言。如果实际上没有看见却产生了看见的想法，那个人隐瞒了这种想法、这种认可、这种见解、这种正直的事实，却说‘我没有看见’，像这样虽然可以称为非圣言，但不能称为‘看见却说没看见’，因为他实际上确实没有看见。什么是‘听见了却说没听见’的非圣言呢？回答：耳识所接受、耳识所了解的，就称为听见。如果实际上耳识已经接受、已经了解，却隐瞒了这种想法、这种认可、这种见解、这种正直的事实，却说‘我没有听见’，像这样就称为‘听见了却说没听见’的非圣言。如果实际上没有听见却产生了听见的想法，那个人隐瞒了这种想法、这种认可、这种见解、这种正直的事实，却说‘我没有听见’，像这样虽然可以称为非圣言，但不能称为‘听见了却说没听见’，因为他实际上确实没有听见。什么是‘感觉到了却说没感觉到’的非圣言呢？回答：身识、舌识、鼻识所接受、所了解的，就称为感觉。如果实际上这三种识已经接受、已经了解，却隐瞒了这种想法、这种认可、这种见解、这种正直的事实，却说‘我没有感觉到’，像这样就称为‘感觉到了却说没感觉到’的非圣言。如果实际上没有感觉到却产生了感觉的想法，那个人隐瞒了这种想法、这种认可、这种见解、这种正直的事实，却说‘我没有感觉到’，像这样虽然可以称为非圣言，但不能称为‘感觉到了却说没感觉到’，因为他实际上确实没有感觉到。什么是‘知道却说不知道’的非圣言呢？回答：意识所接受、意识所了解的，就称为知道。如果实际上意识已经接受、已经了解，却隐瞒了这种想法、这种认可、这种见解、这种正直的事实，却说‘我不知道’，像这样就称为‘知道却说不知道’的非圣言。如果实际上不知道却产生了知道的想法，那个人隐瞒了这种想法、这种认可、这种见解、这种正直的事实，却说‘我不知道’，像这样虽然可以称为非圣言，但不能称为‘知道却说不知道’，因为他实际上确实不知道。 再者，四种圣言是：一、看见了就说看见了；二、听见了就说听见了；三、感觉到了就说感觉到了；四、知道了就说知道了。什么是‘看见了就说看见了’的圣言呢？回答：眼识所接受、眼识所了解的，就称为看见。如果实际上眼识已经接受、已经了解，那个人不隐瞒这种想法、这种认可、这种见解、这种正直的事实，就说‘我已经看见了’，像这样就称为‘看见了就说看见了’的圣言。如果实际上没有看见却产生了看见的想法，那个人不隐瞒
English
English version: The Holy Word. If, in reality, one has not seen but arises with the thought of having seen, and they conceal this thought, this acceptance, this view, this straightforward matter, saying, 'I have not seen,' although this may be called a non-holy word, it is not called 'seeing and saying one has not seen,' because in reality, they have not seen. What is 'hearing and saying one has not heard' as a non-holy word? Answer: What is received by ear-consciousness and understood by ear-consciousness is said to be heard. If, in reality, ear-consciousness has already received and understood, but they conceal this thought, this acceptance, this view, this straightforward matter, saying, 'I have not heard,' this is called 'hearing and saying one has not heard' as a non-holy word. If, in reality, one has not heard but arises with the thought of having heard, and they conceal this thought, this acceptance, this view, this straightforward matter, saying, 'I have not heard,' although this may be called a non-holy word, it is not called 'hearing and saying one has not heard,' because in reality, they have not heard. What is 'sensing and saying one has not sensed' as a non-holy word? Answer: What is received and understood by the three consciousnesses (body, tongue, and nose) is said to be sensed. If, in reality, these three consciousnesses have already received and understood, but they conceal this thought, this acceptance, this view, this straightforward matter, saying, 'I have not sensed,' this is called 'sensing and saying one has not sensed' as a non-holy word. If, in reality, one has not sensed but arises with the thought of having sensed, and they conceal this thought, this acceptance, this view, this straightforward matter, saying, 'I have not sensed,' although this may be called a non-holy word, it is not called 'sensing and saying one has not sensed,' because in reality, they have not sensed. What is 'knowing and saying one does not know' as a non-holy word? Answer: What is received and understood by mind-consciousness is said to be known. If, in reality, mind-consciousness has already received and understood, but they conceal this thought, this acceptance, this view, this straightforward matter, saying, 'I do not know,' this is called 'knowing and saying one does not know' as a non-holy word. If, in reality, one does not know but arises with the thought of knowing, and they conceal this thought, this acceptance, this view, this straightforward matter, saying, 'I do not know,' although this may be called a non-holy word, it is not called 'knowing and saying one does not know,' because in reality, they do not know. Furthermore, the four holy words are: one, seeing and saying one has seen; two, hearing and saying one has heard; three, sensing and saying one has sensed; four, knowing and saying one knows. What is 'seeing and saying one has seen' as a holy word? Answer: What is received and understood by eye-consciousness is said to be seen. If, in reality, eye-consciousness has already received and understood, and they do not conceal this thought, this acceptance, this view, this straightforward matter, saying, 'I have seen,' this is called 'seeing and saying one has seen' as a holy word. If, in reality, one has not seen but arises with the thought of having seen, and they do not conceal --------------------------------------------------------------------------------
Chinese
覆此想此忍此见此质直事，言我已见，如是虽名圣言而不名见言见，彼实不见故。云何闻言闻圣言？答：耳识所受耳识所了说为所闻，有实耳识已受已了，彼不隐覆此想此忍此见此质直事，言我已闻，如是名为闻言闻圣言。有实不闻而起闻想，彼不隐覆此想此忍此见此质直事，言我已闻，如是虽名圣言而不名闻言闻，彼实不闻故。云何觉言觉圣言？答：三识所受三识所了说为所觉，有实三识已受已了，彼不隐覆此想此忍此见此质直事，言我已觉，如是名为觉言觉圣言。有实不觉而起觉想，彼不隐覆此想此忍此见此质直事，言我已觉，如是虽名圣言而不名觉言觉，彼实不觉故。云何知言知圣言？答：意识所受意识所了说为所知，有实意识已受已了，彼不隐覆此想此忍此见此质直事，言我已知，如是名为知言知圣言。有实不知而起知想，彼不隐覆此想此忍此见此质直事，言我已知，如是虽名圣言而不名知言知，彼实不知故。 说一切有部集异门足论卷第十 大正藏第 26 册 No. 1536 阿毗达磨集异门足论 阿毗达磨集异门足论卷第十一 尊者舍利子说 三藏法师玄奘奉 诏译 五法品第六之一 时舍利子复告众言：“具寿当知，佛于五法自善通达，现等觉已，为诸 现代汉语译本 如何说是‘见言’、‘见圣言’？回答：眼识所接受、眼识所了解的，称为所见。如果确实有眼识已经接受、已经了解，并且他没有隐瞒、掩盖这种想法、这种忍受、这种见解、这种正直的事情，说‘我已经看见了’，这样才叫做‘见言’、‘见圣言’。如果实际上没有看见，却产生了看见的想法，并且他没有隐瞒、掩盖这种想法、这种忍受、这种见解、这种正直的事情，说‘我已经看见了’，这样虽然可以称为‘圣言’，但不能称为‘见言’、‘见’，因为他实际上没有看见。 如何说是‘闻言’、‘闻圣言’？回答：耳识所接受、耳识所了解的，称为所闻。如果确实有耳识已经接受、已经了解，并且他没有隐瞒、掩盖这种想法、这种忍受、这种见解、这种正直的事情，说‘我已经听见了’，这样才叫做‘闻言’、‘闻圣言’。如果实际上没有听见，却产生了听见的想法，并且他没有隐瞒、掩盖这种想法、这种忍受、这种见解、这种正直的事情，说‘我已经听见了’，这样虽然可以称为‘圣言’，但不能称为‘闻言’、‘闻圣言’，因为他实际上没有听见。 如何说是‘觉言’、‘觉圣言’？回答：鼻识、舌识、身识这三种识所接受、这三种识所了解的，称为所觉。如果确实有这三种识已经接受、已经了解，并且他没有隐瞒、掩盖这种想法、这种忍受、这种见解、这种正直的事情，说‘我已经觉察到了’，这样才叫做‘觉言’、‘觉圣言’。如果实际上没有觉察到，却产生了觉察到的想法，并且他没有隐瞒、掩盖这种想法、这种忍受、这种见解、这种正直的事情，说‘我已经觉察到了’，这样虽然可以称为‘圣言’，但不能称为‘觉言’、‘觉圣言’，因为他实际上没有觉察到。 如何说是‘知言’、‘知圣言’？回答：意识所接受、意识所了解的，称为所知。如果确实有意识已经接受、已经了解，并且他没有隐瞒、掩盖这种想法、这种忍受、这种见解、这种正直的事情，说‘我已经知道了’，这样才叫做‘知言’、‘知圣言’。如果实际上不知道，却产生了知道的想法，并且他没有隐瞒、掩盖这种想法、这种忍受、这种见解、这种正直的事情，说‘我已经知道了’，这样虽然可以称为‘圣言’，但不能称为‘知言’、‘知圣言’，因为他实际上不知道。 《说一切有部集异门足论》第十卷 大正藏第26册 No. 1536 《阿毗达磨集异门足论》 《阿毗达磨集异门足论》第十一卷 尊者 舍利子（Sariputra）说 三藏法师 玄奘（Xuanzang） 奉 诏 翻译 五法品 第六之一 当时，舍利子（Sariputra）又告诉大家说：‘诸位贤者应当知道，佛陀对于五法已经完全通达，现证等觉之后，为了大家……’