Chinese
大正藏第 17 册 No. 0832 佛语经 No. 832 佛语经 元魏天竺三藏菩提流支译 如是我闻： 一时婆伽婆住毗耶离大林楼阁上，与大比丘众八千人俱，八万四千诸大菩萨，复有学无学无量人众，围绕说法。 尔时会中有一菩萨名龙威德上王，从坐而起，整服右肩右膝着地，合掌向佛白言：“世尊！如来先说佛语修多罗诸经，复有说非佛语。世尊！此有何义？云何受持？” 尔时佛告龙威德上王菩萨言：“善男子！如汝所问：‘于诸经中而说佛语、非佛语’者，善男子！如是非语即是佛语。善男子！善思念之！我于今者善为汝说。” 时龙威德上王菩萨而白佛言：“善哉世尊！愿乐欲闻。” 佛言：“善男子！言非语者即是佛语；善男子！言佛语者，是则名为最重身业。我之所说，皆悉无有不利身业、口业、意业，彼亦无语、无能说者亦无言者。善男子！诸有色语皆非佛语。若，龙威德上王！色非语非佛语者，受、想、行、识非语亦非佛语；善男子！若无色语，无受、想、行、识语者，是名佛语。 “善男子！若有身、口、意业语者，不名佛语；善男子！若无身、口、意业语者，是名佛语。善男子！若有地、水、火、风、 现代汉语译本 《佛语经》 元魏天竺三藏菩提流支译 如是我闻： 一时，婆伽婆（Bhagavan，世尊）住在毗耶离（Vaishali）大林楼阁上，与八千大比丘众，以及八万四千诸大菩萨俱，复有无量有学、无学之人众，围绕着听佛说法。 尔时，会中有一位菩萨，名叫龙威德上王（Nagaraja-vikridita-adhipati），从座位上站起，整理好衣服，右肩袒露，右膝着地，合掌向佛禀告说：“世尊！如来先前所说的佛语修多罗（Buddha-vacana-sutra）等经典，以及所说的非佛语，世尊！这其中有什么含义？应当如何受持呢？” 尔时，佛告诉龙威德上王菩萨说：“善男子！正如你所问的：‘在各种经典中，有佛语，也有非佛语’，善男子！要知道，这种非语，即是佛语。善男子！好好地思考这个问题！我现在就为你详细解说。” 当时，龙威德上王菩萨对佛说：“太好了，世尊！我非常乐意听闻。” 佛说：“善男子！所说的非语，即是佛语；善男子！所说的佛语，则可称为最重的身业。我所说的一切，都没有不利于身业、口业、意业的内容，那里没有语言，没有能说者，也没有言说。善男子！所有有色的语言，都不是佛语。龙威德上王！色不是语，也不是佛语，受、想、行、识不是语，也不是佛语；善男子！如果没有色语，没有受、想、行、识语，这就叫做佛语。 “善男子！如果有身、口、意业的语言，不叫做佛语；善男子！如果没有身、口、意业的语言，这叫做佛语。善男子！如果有地、水、火、风、
English
English version The Buddha Utterance Sutra Translated by Tripitaka Bodhiruci of Tianzhu (India) of the Yuan Wei Dynasty Thus have I heard: At one time, the Bhagavan (World-Honored One) was dwelling on the upper story of the great forest in Vaishali (a city in ancient India), together with a great assembly of eight thousand Bhikshus (monks), eighty-four thousand great Bodhisattvas, and countless Shaikshas (those still learning) and Arhats (those beyond learning), surrounded by them, expounding the Dharma. At that time, in the assembly, there was a Bodhisattva named Nagaraja-vikridita-adhipati (Dragon-King-Superior-Virtue), who rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, and, with palms joined, said to the Buddha: 'World-Honored One! The Tathagata (Thus Come One) has previously spoken of the Buddha-vacana-sutras (discourses of the Buddha's words) and other sutras, and has also spoken of non-Buddha-vacana. World-Honored One! What is the meaning of this? How should we receive and uphold them?' At that time, the Buddha told the Bodhisattva Nagaraja-vikridita-adhipati: 'Good man! As you have asked: 'In the various sutras, there are Buddha-vacana and non-Buddha-vacana,' good man! Know that this non-vacana is precisely Buddha-vacana. Good man! Contemplate this well! I will now explain it to you in detail.' Then, the Bodhisattva Nagaraja-vikridita-adhipati said to the Buddha: 'Excellent, World-Honored One! I am eager to hear.' The Buddha said: 'Good man! What is called non-vacana is Buddha-vacana; good man! What is called Buddha-vacana can be called the heaviest karma of body. All that I have spoken does not harm the karma of body, speech, or mind; there is no language there, no speaker, and no speech. Good man! All language with form is not Buddha-vacana. Nagaraja-vikridita-adhipati! Form is not language, nor is it Buddha-vacana; sensation, perception, volition, and consciousness are not language, nor are they Buddha-vacana; good man! If there is no language of form, no language of sensation, perception, volition, and consciousness, this is called Buddha-vacana. 'Good man! If there is language of body, speech, and mind karma, it is not called Buddha-vacana; good man! If there is no language of body, speech, and mind karma, this is called Buddha-vacana. Good man! If there is earth, water, fire, wind,' --------------------------------------------------------------------------------
Chinese
空界如是等语，不名佛语；善男子！若有不说地、水、火、风、空界等者，是名佛语。善男子！若有贪、瞋、痴语，不名佛语；善男子！若无贪、瞋、痴语，是名佛语。善男子！若有漏语及无漏语，不名佛语；善男子！若非漏语、非无漏语，是名佛语。善男子！若有所悕，如是语者不名佛语，以彼佛语不悕求故。善男子！若无高下，如是语者是名佛语。善男子！若有事语、非事语者，不名佛语；善男子！若有非事、非非事语，是名佛语。善男子！若于自性清净法上言得证者，彼非佛语；善男子！若非自性、非他性语，是名佛语。善男子！若有实语、非实语者，不名佛语；善男子！若无实语、无不实语，是名佛语。善男子！若有此语：‘是凡夫人之所说语、此是圣人之所说语。’不名佛语；善男子！若无凡语、无圣人语，是名佛语。善男子！若有内语及有外语、内外语者，不名佛语；善男子！若无内语及无外语、内外语者，是名佛语。善男子！若于诸法，有色所依，受、想、行、识所依语者，不名佛语；善男子！若于诸法无色可依，亦无受、想、行、识可依，如是语者是名佛语。善男子！若有处语，是魔王语、是魔民语，不名佛语；善男子！若无一切诸处语者，是名佛语。善男子！若有色觉分别而语，受、想、行、识觉 现代汉语译本 ‘空界’（ākāśadhātu，空间界）等等这样的言语，不能称为佛语。善男子！如果有人不说地、水、火、风、空界等，这才能称为佛语。善男子！如果带有贪、瞋、痴的言语，不能称为佛语；善男子！如果没有贪、瞋、痴的言语，这才能称为佛语。善男子！如果是有烦恼的言语以及没有烦恼的言语，不能称为佛语；善男子！如果既不是有烦恼的言语，也不是没有烦恼的言语，这才能称为佛语。善男子！如果带有希求的言语，这样的言语不能称为佛语，因为佛语不带有希求。善男子！如果没有高下之分的言语，这样的言语才能称为佛语。善男子！如果带有事务性的言语、非事务性的言语，不能称为佛语；善男子！如果带有非事务性、非非事务性的言语，这才能称为佛语。善男子！如果在自性清净的法上说得到证悟，那不是佛语；善男子！如果既不是自性，也不是他性的言语，这才能称为佛语。善男子！如果带有真实的言语、不真实的言语，不能称为佛语；善男子！如果没有真实的言语、没有不真实的言语，这才能称为佛语。善男子！如果说：‘这是凡夫所说的言语，这是圣人所说的言语。’不能称为佛语；善男子！如果没有凡夫的言语、没有圣人的言语，这才能称为佛语。善男子！如果带有内在的言语以及外在的言语、内外兼有的言语，不能称为佛语；善男子！如果没有内在的言语以及外在的言语、内外兼有的言语，这才能称为佛语。善男子！如果对于诸法，有色（rūpa，物质）所依、受（vedanā，感受）、想（saṃjñā，认知）、行（saṃskāra，意志）、识（vijñāna，意识）所依的言语，不能称为佛语；善男子！如果对于诸法没有色可以依赖，也没有受、想、行、识可以依赖，这样的言语才能称为佛语。善男子！如果带有处所的言语，是魔王（Māra，死亡之神）的言语、是魔民的言语，不能称为佛语；善男子！如果没有一切处所的言语，这才能称为佛语。善男子！如果带有对色的觉知分别而说的言语，对受、想、行、识的觉知
English
English version ‘Empty realm’ (ākāśadhātu, the realm of space) and such words are not called Buddha's words. Good man! If someone does not speak of earth, water, fire, wind, empty realm, etc., that is called Buddha's words. Good man! If there are words of greed, hatred, and delusion, they are not called Buddha's words; Good man! If there are no words of greed, hatred, and delusion, that is called Buddha's words. Good man! If there are words with outflows (āsrava, defilements) and words without outflows, they are not called Buddha's words; Good man! If they are neither words with outflows nor words without outflows, that is called Buddha's words. Good man! If there are words with desires, such words are not called Buddha's words, because Buddha's words do not have desires. Good man! If there are words without high or low distinctions, such words are called Buddha's words. Good man! If there are words about affairs and words not about affairs, they are not called Buddha's words; Good man! If there are words about non-affairs and words about non-non-affairs, that is called Buddha's words. Good man! If one speaks of attaining enlightenment on the basis of the self-nature pure Dharma, that is not Buddha's words; Good man! If there are words that are neither self-nature nor other-nature, that is called Buddha's words. Good man! If there are words that are true and words that are not true, they are not called Buddha's words; Good man! If there are no words that are true and no words that are not true, that is called Buddha's words. Good man! If there are these words: ‘These are the words spoken by ordinary people, these are the words spoken by sages,’ they are not called Buddha's words; Good man! If there are no words of ordinary people and no words of sages, that is called Buddha's words. Good man! If there are inner words and outer words, and inner-outer words, they are not called Buddha's words; Good man! If there are no inner words and no outer words, and no inner-outer words, that is called Buddha's words. Good man! If, regarding all dharmas, there are words based on form (rūpa, matter), sensation (vedanā, feeling), perception (saṃjñā, cognition), volition (saṃskāra, mental formations), and consciousness (vijñāna, consciousness), they are not called Buddha's words; Good man! If, regarding all dharmas, there is no form to rely on, and no sensation, perception, volition, or consciousness to rely on, such words are called Buddha's words. Good man! If there are words about places, they are the words of Māra (the god of death), the words of Māra's people, they are not called Buddha's words; Good man! If there are no words about all places, that is called Buddha's words. Good man! If there are words spoken with discrimination of the perception of form, the perception of sensation, perception, volition, and consciousness --------------------------------------------------------------------------------
Chinese
分别语，不名佛语；善男子！若无色觉分别而语，受、想、行、识觉分别语，是名佛语。以此义故，魔及魔民不得其便。 “复次善男子！言菩萨者，若色无我，亦不分别非是我所，如是受、想、行、识无我，亦不分别非我所者，名为菩萨”。 时龙威德上王菩萨而白佛言：“世尊！以何义故而有言说？何者言说？” 佛言：“善男子！魔波卑掾。复次善男子！若菩萨色不作念我当如是，受、想、行、识亦不作念我当如是，如是菩萨于一切处皆无有语。龙威德上王！诸善男子有上胜者，断一切语、断一切障、灭诸我慢、断一切网、离诸二见、离一切想，以无语故。云何有言？亦无可语，是故非语名为佛语。善男子！以此义故，当如是知此是佛语。 “善男子！若无身无身行、无口无口行、无意无意行、非行非非行、非谤非不谤、不生不起、无想无处、无住无没、非寂非行、谛语不动复非不动而亦不住，自然不缘亦非不缘，善男子！此是佛语。以彼无有可能语故，是名佛语。 “善男子！菩萨能作如是学已，是则名为学上上智光明佛语、清凉佛语，遍悦一切诸众生身、开发一切诸众生意，趣向佛智受持法义；遍悦一切诸菩萨众，觉诸睡者善入法界，是善决定向于法轮；转于法轮、击大法 现代汉语译本： ‘分别语’，不是佛语。善男子！如果没有对色（rupa，物质、形态）的觉知分别而说，对受（vedana，感受）、想（samjna，知觉）、行（samskara，意志）、识（vijnana，意识）的觉知分别而说，这才是佛语。因为这个缘故，魔及其眷属就无法得逞。 ‘复次，善男子！’ 所谓菩萨，如果认为色（rupa，物质、形态）是无我的，也不分别‘不是我所拥有’，像这样，认为受（vedana，感受）、想（samjna，知觉）、行（samskara，意志）、识（vijnana，意识）是无我的，也不分别‘不是我所拥有’，这样才称为菩萨。 这时，龙威德上王菩萨（Nagaraja-vikridita-adhipati Bodhisattva）问佛说：‘世尊！因为什么缘故而有言说？什么才是言说？’ 佛说：‘善男子！是魔波旬（Mara Papiyas）。复次，善男子！如果菩萨对色（rupa，物质、形态）不作念“我应当是这样”，对受（vedana，感受）、想（samjna，知觉）、行（samskara，意志）、识（vijnana，意识）也不作念“我应当是这样”，这样的菩萨在一切处所都没有言语。龙威德上王！那些殊胜的善男子，断除一切言语、断除一切障碍、灭除各种我慢、断除一切罗网、远离各种二见、远离一切思虑，因为没有言语的缘故。哪里会有言语呢？也没有什么可以言说，所以非言语才称为佛语。善男子！因为这个缘故，应当这样知道这就是佛语。 ‘善男子！如果没有身、没有身行、没有口、没有口行、没有意、没有意行、非行非非行、非谤非不谤、不生不起、无想无处、无住无没、非寂非行、真实语不动而且不是不动而且也不住，自然不缘也不是不缘，善男子！这就是佛语。因为那里没有可能言说的缘故，所以称为佛语。 ‘善男子！菩萨能够像这样学习之后，这就称为学习了至高无上的智慧光明佛语、清凉佛语，普遍喜悦一切众生的身心、开发一切众生的意念，趋向佛的智慧，接受并保持法的意义；普遍喜悦一切菩萨众，觉醒那些沉睡的人，善巧地进入法界，这是善的决定，趋向法轮（Dharmacakra）；转动法轮（Dharmacakra）、敲击大法鼓。