俱舍論疏 16.151

16.151

論「經說諸言至名為聖言」，經中有十六言，八非聖言、八是聖言。八非聖言是虛誑語，謂定見等言不見等。八聖言是實語，謂見等言見等。依《集異門論》第十二，加有實已見等，起不見等想，言我已見等。如是雖名非聖言，而不名不見言見等，彼實已見等故。又云「有實不見等，而起見等想，言我不見等。如是雖名非聖言，而不名見言不見等，彼實不見等故。」又云「有實已見等，起不見等想，而言我不見等。如是雖名聖言，而不名不見言不見等，彼實已見等故。」又云「有實不見，起見等想，言我見等。雖名聖言，而不名見言見等，實不見故。」准此論文，違想順境非聖言攝，違境順想是聖言攝。若想說於一見中有四：一實見，見想、言見；二實不見，見想、言見；三實不見，不見想、言不見；四實見，不見想、言不見。此四皆是聖言所攝，翻此四種名非聖言。聞、覺、知境，應知亦爾。若想說四境，有十六聖言、十六非聖言。所以順境、違想是非聖言，有誑心故。所以順想、違境是聖言，無誑心故。《婆沙》一百七十云「問：何故此語名非聖耶？答：以不善故名非聖。復次於非聖相續中現前，故名非聖。復次非聖所成，故名非聖。復次非聖所說，故名非聖。復次非聖由此得非聖名，故名非聖。」聖言翻上。諸釋可知。

[On the passage in the] treatise: 'The sūtra says that all words […] are called noble speech': In the sūtra there are sixteen [modes of] speech: eight ignoble speeches and eight noble speeches. The eight ignoble speeches are false speech, meaning saying one did not see when one definitely saw, and so forth. The eight noble speeches are true speech, meaning saying one saw when one saw, and so forth. According to the twelfth fascicle of the Saṅgītiparyāya, there is additionally: having actually seen and so on, giving rise to the idea that one did not see, and saying, 'I have seen,' and so forth. Although this is called ignoble speech, it is not called saying one saw when one did not see, because one actually had seen, and so forth. It also says: 'Having actually not seen and so on, giving rise to the idea that one saw, and saying, "I did not see," and so forth. Although this is called ignoble speech, it is not called saying one did not see when one saw, because one actually did not see, and so forth.' It also says: 'Having actually seen and so on, giving rise to the idea that one did not see, and saying, "I did not see," and so forth. Although this is called noble speech, it is not called saying one did not see when one did not see, because one actually had seen, and so forth.' It also says: 'Having actually not seen, giving rise to the idea that one saw, and saying, "I saw," and so forth. Although this is called noble speech, it is not called saying one saw when one saw, because one actually did not see.' In accordance with this treatise text, going against the idea while conforming to the object is subsumed under ignoble speech; going against the object while conforming to the idea is subsumed under noble speech. If categorized by ideation and speech, within a single 'seeing' there are four: first, actually seeing, ideating seeing, and saying one saw; second, actually not seeing, ideating seeing, and saying one saw; third, actually not seeing, ideating not seeing, and saying one did not see; fourth, actually seeing, ideating not seeing, and saying one did not see. These four are all subsumed under noble speech; their opposites are called ignoble speech. The spheres of hearing, sensing, and knowing should be understood to be likewise. If categorized by ideation and speech across the four spheres, there are sixteen noble speeches and sixteen ignoble speeches. The reason why conforming to the object while going against the ideation is ignoble speech is that there is a deceitful mind. The reason why conforming to the ideation while going against the object is noble speech is that there is no deceitful mind. Fascicle 170 of the Vibhāṣā states: 'Question: Why is this speech called ignoble? Answer: It is called ignoble because it is unwholesome. Furthermore, it is called ignoble because it manifests in the continuum of an ignoble person. Furthermore, it is called ignoble because it is accomplished by an ignoble person. Furthermore, it is called ignoble because it is spoken by an ignoble person. Furthermore, it is called ignoble because an ignoble person acquires the name "ignoble" on account of it.' Noble speech reverses the above. The various explanations are clear.