---
title: "長阿含經 · 5 龍鳥品"
description: "長阿含經是佛教原始經典四阿含之一，由後秦時期譯師佛陀耶舍與竺佛念共同譯出。該經成書於公元前1世紀左右，屬早期佛教根本聖典，記載了佛陀與弟子們的言行教法。全經共30卷，分為四分，主要內容包括佛陀生平、教義闡述、修行方法及宇宙觀等，系統性保存了原始佛教的基本教理。作為漢傳佛教重要典籍，長阿含經被視為研究原始佛教思想的核心文獻，在佛教經典體系中具有不可替代的權威地位，對後世佛教發展影響深遠。"
url: "https://rushiwowen.co/en/r/cm95s9rbi04pcjz0uo76z86s9"
---

### 佛說長阿含第四分世記經龍鳥品第五

> Dragon Bird Chapter

佛告比丘：「有四種龍。何等為四？一者卵生，二者胎生，三者濕生，四者化生，是為四種。有四種金翅鳥。何等為四？一者卵生，二者胎生，三者濕生，四者化生，是為四種。大海水底有娑竭龍王宮，縱廣八萬由旬，宮牆七重，七重欄楯、七重羅網、七重行樹，周匝嚴飾，皆七寶成，乃至無數眾鳥相和而鳴，亦復如是。須彌山王與佉陀羅山二山中間，有難陀、婆難陀二龍王宮，各各縱廣六千由旬，宮牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。

> The Buddha told the monks, "There are four kinds of dragons. What are these four? The first is born from eggs, the second is born from a womb, the third is born from moisture, and the fourth is born through transformation. These are the four kinds. There are also four kinds of garudas. What are these four? The first is born from eggs, the second is born from a womb, the third is born from moisture, and the fourth is born through transformation. These are the four kinds. At the bottom of the great ocean lies the palace of the Dragon King Sagara, spanning eighty thousand yojanas in width and length. Its walls are seven layers deep, adorned with seven layers of railings, seven layers of netting, and seven rows of trees, all beautifully decorated all around, made of the seven precious treasures. Countless birds of many kinds sing in harmony there, just as described. Between Mount Sumeru, the king of mountains, and Mount Khandra, there are the palaces of the two Dragon Kings Nanda and Upananda. Each palace spans six thousand yojanas in width and length. Its walls are seven layers deep, adorned with seven layers of railings, seven layers of netting, and seven rows of trees, all beautifully decorated all around, made of the seven precious treasures. Countless birds of many kinds sing in harmony there, just as described."

「大海北岸有一大樹，名究羅睒摩羅，龍王、金翅鳥共有此樹。其樹下圍七由旬，高百由旬，枝葉四布五十由旬。此大樹東有卵生龍王宮、卵生金翅鳥宮，其宮各各縱廣六千由旬，宮牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和悲鳴，亦復如是。其究羅睒摩羅樹南有胎生龍王宮、胎生金翅鳥宮，其宮各各縱廣六千由旬，宮牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和悲鳴，亦復如是。究羅睒摩羅樹西有濕生龍宮、濕生金翅鳥宮，其宮各各縱廣六千由旬，宮牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。究羅睒摩羅樹北有化生龍王宮、化生金翅鳥宮，其宮各各縱廣六千由旬，宮牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和悲鳴，亦復如是。

> On the northern shore of the great sea stands a mighty tree named Jiu Luosha Molo. Both the Dragon Kings and the Garuda birds share this tree. Its trunk measures seven yojanas around, its height reaches one hundred yojanas, and its branches and leaves spread out to cover fifty yojanas. To the east of this great tree lie the palaces of the egg-born Dragon Kings and the egg-born Garudas. Each palace spans six thousand yojanas in length and width, surrounded by seven layers of walls, seven layers of railings, seven layers of netting, and seven rows of trees, all ornately decorated with the seven treasures. Countless birds sing together in harmonious melodies there as well. To the south of the Jiu Luosha Molo tree lie the palaces of the womb-born Dragon Kings and the womb-born Garudas. Each palace spans six thousand yojanas in length and width, surrounded by seven layers of walls, seven layers of railings, seven layers of netting, and seven rows of trees, all ornately decorated with the seven treasures. Countless birds sing together in harmonious melodies there as well. To the west of the Jiu Luosha Molo tree lie the palaces of the moisture-born Dragons and the moisture-born Garudas. Each palace spans six thousand yojanas in length and width, surrounded by seven layers of walls, seven layers of railings, seven layers of netting, and seven rows of trees, all ornately decorated with the seven treasures. Countless birds sing together in harmonious melodies there as well. To the north of the Jiu Luosha Molo tree lie the palaces of the transformation-born Dragon Kings and the transformation-born Garudas. Each palace spans six thousand yojanas in length and width, surrounded by seven layers of walls, seven layers of railings, seven layers of netting, and seven rows of trees, all ornately decorated with the seven treasures. Countless birds sing together in harmonious melodies there as well.

「若卵生金翅鳥欲搏食龍時，從究羅睒摩羅樹東枝飛下，以翅搏大海水，海水兩披二百由旬，取卵生龍食之，隨意自在，而不能取胎生、濕生、化生諸龍。

> If a golden-winged bird born from an egg wishes to catch and eat a dragon, it flies down from the eastern branch of the Garuda tree, strikes the great sea with its wings, parting the waters for two hundred yojanas. It then catches and devours egg-born dragons at will, but it cannot seize those born from wombs, moisture, or transformation.

「若胎生金翅鳥欲搏食卵生龍時，從樹東枝飛下，以翅搏大海水，海水兩披二百由旬，取卵生龍食之，自在隨意。若胎生金翅鳥欲食胎生龍時，從樹南枝飛下，以翅搏大海水，海水兩披四百由旬，取胎生龍食之，隨意自在，而不能取濕生、化生諸龍食也。

> If a womb-born Garuda wishes to catch and eat a egg-born dragon, it flies down from the eastern branch of the tree and strikes the great sea with its wings, parting the waters for two hundred yojanas on each side. It then takes the egg-born dragon and devours it freely, at will. If a womb-born Garuda wishes to eat a womb-born dragon, it flies down from the southern branch of the tree and strikes the great sea with its wings, parting the waters for four hundred yojanas on each side. It then takes the womb-born dragon and eats it freely, at will. However, it cannot catch or eat moisture-born or transformation-born dragons.

「濕生金翅鳥欲食卵生龍時，從樹東枝飛下，以翅搏大海水，海水兩披二百由旬，取卵生龍食之，自在隨意。濕生金翅鳥欲食胎生龍時，於樹南枝飛下，以翅搏大海水，海水兩披四百由旬，取胎生龍食之，自在隨意。濕生金翅鳥欲食濕生龍時，於樹西枝飛下，以翅搏大海水，海水兩披八百由旬，取濕生龍食之，自在隨意，而不能取化生龍食。

「化生金翅鳥欲食卵生龍時，從樹東枝飛下，以翅搏大海水，海水兩披二百由旬，取卵生龍食之，自在隨意。化生金翅鳥欲食胎生龍時，從樹南枝飛下，以翅搏大海水，海水兩披四百由旬，取胎生龍食之，隨意自在。化生金翅鳥欲食濕生龍時，從樹西枝飛下，以翅搏大海水，海水兩披八百由旬，取濕生龍食之。化生金翅鳥欲食化生龍時，從樹北枝飛下，以翅搏大海水，海水兩披千六百由旬，取化生龍食之，隨意自在。是為金翅鳥所食諸龍。

> When a miraculously born Garuda wishes to eat a dragon born from an egg, it descends from the eastern branch of the tree, strikes the great ocean with its wings, and the waters part for two hundred yojanas on either side. It then takes the egg-born dragon and eats it at will. When a miraculously born Garuda wishes to eat a dragon born from a womb, it descends from the southern branch of the tree, strikes the great ocean with its wings, and the waters part for four hundred yojanas on either side. It then takes the womb-born dragon and eats it freely. When a miraculously born Garuda wishes to eat a dragon born from moisture, it descends from the western branch of the tree, strikes the great ocean with its wings, and the waters part for eight hundred yojanas on either side. It then takes the moisture-born dragon and eats it. When a miraculously born Garuda wishes to eat a miraculously born dragon, it descends from the northern branch of the tree, strikes the great ocean with its wings, and the waters part for sixteen hundred yojanas on either side. It then takes the miraculously born dragon and eats it freely. These are the dragons that are eaten by the Garudas.

「復有大龍，金翅鳥所不能得。何者是？娑竭龍王、難陀龍王、跋難陀龍王、伊那婆羅龍王、提頭賴吒龍王、善見龍王、阿盧龍王、伽拘羅龍王、伽毗羅龍王、阿波羅龍王、伽㝹龍王、瞿伽㝹龍王、阿耨達龍王、善住龍王、優睒伽波頭龍王、得叉伽龍王，此諸大龍王皆不為金翅鳥之所搏食，其有諸龍在近彼住者，亦不為金翅鳥之所搏食。」

> "Furthermore, there are great dragons that the garuda cannot catch. Who are they? The Dragon King of the Vast Sea, Dragon King Nanda, Dragon King Upananda, Dragon King Erapatra, Dragon King Dhritarashtra, Dragon King Sudarshana, Dragon King Aru, Dragon King Gakula, Dragon King Kapila, Dragon King Apala, Dragon King Ganu, Dragon King Gaganu, Dragon King Anavatapta, Dragon King Good Abode, Dragon King Ushangapadma, Dragon King Takshaka. These great dragon kings are never seized and eaten by garudas. Any dragons that live near them are also safe from being preyed upon by garudas."

佛告比丘：「若有眾生奉持龍戒，心意向龍，具龍法者，即生龍中。若有眾生奉持金翅鳥戒，心向金翅鳥，具其法者，便生金翅鳥中。或有眾生持兔梟戒者，心向兔梟，具其法者，墮兔梟中。若有眾生奉持狗戒，或持牛戒，或持鹿戒，或持瘂戒，或持摩尼婆陀戒，或持火戒，或持月戒，或持日戒，或持水戒，或持供養火戒，或持苦行穢汙法，彼作是念：『我持此瘂法、摩尼婆陀法、火法、日月法、水法、供養火法、諸苦行法，我持此功德，欲以生天。』此是邪見。」

> The Buddha told the monks: "If living beings uphold the precepts of the dragon, with their minds directed toward dragons and fully embodying the ways of dragons, they will be reborn among dragons. If living beings uphold the precepts of the garuda bird, with their minds directed toward garudas and fully embodying their ways, they will be reborn among garudas. There are also living beings who uphold the precepts of owls, with their minds directed toward owls and fully embodying their ways, who will fall into the realm of owls. If living beings uphold the precepts of dogs, or the precepts of cows, or the precepts of deer, or the precepts of silence, or the precepts of the Jeweled Cloth, or the precepts of fire, or the precepts of the moon, or the precepts of the sun, or the precepts of water, or the precepts of offering to fire, or the ascetic practices of filth and impurity, they may think: 'By upholding these practices—silence, the Jeweled Cloth, fire, sun and moon, water, offerings to fire, and various ascetic austerities—I will gain merit and be reborn in heaven.' This is a wrong view."

佛言：「我說此邪見人必趣二處，若生地獄，有墮四生。或有沙門、婆羅門有如是論、如是見：『我、世間有常，此實餘虛；我及世間無常，此實餘虛；我及世間有常無常，此實餘虛；我及世間非有常非無常，此實餘虛。我、世有邊，此實餘虛；我、世無邊，此實餘虛；我、世有邊無邊，此實餘虛；我、世非有邊非無邊，此實餘虛。是命是身，此實餘虛；是命異身異，此實餘虛；非有命非無命，此實餘虛；無命無身，此實餘虛。』或有人言：『有如是他死，此實餘虛。』有言：『無如是他死，此實餘虛。』或言：『有如是無如是他死，此實餘虛。』又言：『非有非無如是他死，此實餘虛。』

> The Buddha said: "I declare that such a person with wrong views is bound for one of two destinations—either rebirth in hell or rebirth among the animals. There are ascetics and brahmins who hold such theories and such views: 'The self and the world are eternal—this is true, all else is false.' 'The self and the world are not eternal—this is true, all else is false.' 'The self and the world are both eternal and not eternal—this is true, all else is false.' 'The self and the world are neither eternal nor not eternal—this is true, all else is false.' 'The self and the world are finite—this is true, all else is false.' 'The self and the world are infinite—this is true, all else is false.' 'The self and the world are both finite and infinite—this is true, all else is false.' 'The self and the world are neither finite nor infinite—this is true, all else is false.' 'The soul is the same as the body—this is true, all else is false.' 'The soul is one thing and the body is another—this is true, all else is false.' 'There is a soul but no body—this is true, all else is false.' 'There is no soul and no body—this is true, all else is false.' Some say: 'The Tathāgata exists after death—this is true, all else is false.' Others say: 'The Tathāgata does not exist after death—this is true, all else is false.' Still others say: 'The Tathāgata both exists and does not exist after death—this is true, all else is false.' And others say: 'The Tathāgata neither exists nor does not exist after death—this is true, all else is false.'"

「彼沙門、婆羅門若作如是論、如是見者，言世是常，此實餘虛者，彼於行有我見、命見、身見、世間見，是故彼作是言：『我、世間有常。』彼言無常者，於行有我見、命見、身見、世間見，是故彼言：『我、世間無常。』彼言有常無常者，彼行於有我見、命見、身見、世間見，故言：『世間有常無常。』彼言非有常非無常者，於行有我見、命見、身見、世間見，故言：『我、世間非有常非無常。』

「彼言我、世間有邊者，於行有我見、命見、身見、世間見，言：『命有邊，身有邊，世間有邊，從初受胎至於塚間，所有四大身如是展轉，極至七生，身、命行盡，我入清淨聚。』是故彼言：『我有邊。』彼言我、世間無邊者，於行有我見、命見、身見、世間見，言：『命無邊，身無邊。世間無邊，從初受胎至於塚間，所有四大身如是展轉，極至七生，身、命行盡，我入清淨聚。』是言：『我、世間無邊。』彼作是言：『此世間有邊無邊。』彼於行有我見、命見、身見、世間見：『命有邊無邊，從初受胎至於塚間，所有四大身如是展轉，極至七生，身、命行盡，我入清淨聚。』是故言：『我有邊無邊。』彼作是言：『我、世間非有邊非無邊。』於行有我見、命見、身見、世間見：『命身非有邊非無邊，從初受胎至於塚間，所有四大身如是展轉，極至七生，身、命行盡，我入清淨聚。』是故言：『我非有邊非無邊。』

「彼言是命是身者，於此身有命見，於餘身有命見，是故言：『是命是身。』言命異身異者，於此身有命見，於餘身無命見，是故言：『命異身異。』彼言身命非有非無者，於此身無命見，於餘身有命見，是故言：『非有非無。』彼言無身命者，此身無命見，餘身無命見，是故言：『無命無身。』彼言有如是他死者，其人見今有命，後更有身、命遊行，是故言：『有如是他死。』無如是他死者，彼言今世有命，後世無命，是故言：『無如是他死。』有如是他死無如是他死者，彼言今世命斷滅，後世命遊行，是故言：『有如是他命無如是他命。』非有非無如是他死者，彼言今身、命斷滅，後身、命斷滅，是故言：『非有非無如是他死。』」

爾時，世尊告諸比丘言：「乃往過去有王名鏡面，時，集生盲人聚在一處，而告之曰：『汝等生盲，寧識象不？』對曰：『大王！我不識、不知。』王復告言：『汝等欲知彼形類不？』對曰：『欲知。』時，王即勅侍者，使將象來，令眾盲子手自捫象。中有摸象得鼻者，王言此是象，或有摸象得其牙者，或有摸象得其耳者，或有摸象得其頭者，或有摸象得其背者，或有摸象得其腹者，或有摸象得其䏶者，或有摸象得其膊者，或有摸象得其跡者，或有摸象得其尾者，王皆語言：『此是象也。』

「時，鏡面王即却彼象，問盲子言：『象何等類？』其諸盲子，得象鼻者，言象如曲轅，得象牙者，言象如杵，得象耳者，言象如箕，得象頭者，言象如鼎，得象背者，言象如丘阜，得象腹者，言象如壁，得象䏶者，言象如樹，得象膊者，言象如柱，得象跡者，言象如臼，得象尾者，言象如絙。各各共諍，互相是非，此言如是，彼言不爾，云云不已，遂至鬪諍。時，王見此，歡喜大笑。

「爾時，鏡面王即說頌曰：

「『諸盲人群集，於此競諍訟，象身本一體，異相生是非。』」

佛告比丘：「諸外道異學亦復如是，不知苦諦，不知習諦、盡諦、道諦，各生異見，互相是非，謂己為是，便起諍訟。若有沙門、婆羅門能如實知苦聖諦、苦習聖諦、苦滅聖諦、苦出要諦，彼自思惟，相共和合，同一受，同一師，同一水乳，熾然佛法，安樂久住。」

爾時，世尊而說偈言：

「若人不知苦，不知苦所起，亦復不知苦，所可滅盡處，亦復不能知，滅於苦集道，失於心解脫，慧解脫亦失，不能究苦本，生老病死源。若能諦知苦，知苦所起因，亦能知彼苦，所可滅盡處，又能善分別，滅苦集聖道，則得心解脫，慧解脫亦然。斯人能究竟，苦陰之根本，盡生老病死，受有之根原。

「諸比丘！是故汝等當勤方便思惟苦聖諦、苦集聖諦、苦滅聖諦、苦出要諦。」

## 佛說長阿含經卷第十九