---
title: "大般涅槃經 · 14 鳥喻品"
description: "大般涅槃经由南朝宋慧严、谢灵运等依据法显所译六卷本泥洹经与昙无谶所译北本涅槃经对照修订而成。本经详述释迦牟尼佛入灭前的教法，系统阐述如来藏思想、众生皆有佛性及一阐提亦可成佛的核心理念。作为大乘佛教的重要经典，它确立了中国佛教心性论的理论基础，对天台宗、华严宗等宗派教义形成具有深远影响，被誉为大乘佛教的终极教典之一。"
url: "https://rushiwowen.co/en/r/cmcvptqla01epi8044rkjfscv"
---

### 大般涅槃經鳥喻品第十四

> Chapter 14: The Bird Simile

爾時，佛告迦葉菩薩：「善男子！鳥有二種，一名迦隣提、二名鴛鴦，遊止共俱，不相捨離。是苦、無常、無我等法亦復如是，不得相離。」

> At that time, the Buddha said to Kasyapa Bodhisattva, "Good man, there are two kinds of birds: one is called Kalavinka, and the other is called the mandarin duck. They travel and rest together and never part from each other. Likewise, the principles of suffering, impermanence, and non-self cannot be separated from one another."

迦葉菩薩白佛言：「世尊！云何是苦、無常、無我如彼鴛鴦、迦隣提鳥？」

> Kashyapa Bodhisattva said to the Buddha: "World-Honored One! How are Suffering, Impermanence, and No-Self like those mandarin ducks and Kalavinka birds?"

佛言：「善男子！異法是苦、異法是樂，異法是常、異法無常，異法是我、異法無我。譬如稻米異於麻、麥，麻、麥，復異豆、粟、甘蔗。如是諸種，從其萌芽，乃至花、葉皆是無常。菓實成熟，人受用時，乃名為常。何以故？性真實故。」

> The Buddha said, "Good man, some things are suffering, some things are joy; some things are eternal, some things are impermanent; some things are the self, some things are not the self. For example, rice differs from hemp, wheat, beans, millet, and sugarcane. In this way, all these seeds, from their sprouting to their flowering and leafing, are all impermanent. When the fruits ripen and people enjoy them, only then can they be called lasting. Why? Because their nature is real."

迦葉白佛言：「世尊！如是等物若是常者，同如來耶？」

> Kashyapa said to the Buddha, "World-Honored One! If these things are eternal, are they then the same as the Tathagata?"

佛言：「善男子！汝今不應作如是說。何以故？若言：『如來如須彌山。』劫壞之時，須彌崩倒，如來爾時豈同壞耶？善男子！汝今不應受持是義。善男子！一切諸法，唯除涅槃，更無一法而是常者，直以世諦言菓實常。」

> The Buddha said, "Good man, you should not speak in this way. Why? If one says, 'The Tathagata is like Mount Sumeru,' at the time of the dissolution of the eon, Mount Sumeru would crumble—how could the Tathagata be subject to such destruction at that time? Good man, you should not uphold this view. Good man, among all phenomena, except for Nirvana, there is not a single thing that is eternal. It is only in terms of worldly truth that we speak of fruits as permanent."

迦葉菩薩白佛言：「世尊！善哉，善哉。如佛所說。」

> The bodhisattva Kashyapa said to the Buddha, "World-Honored One, wonderful, wonderful. Just as the Buddha has spoken."

佛告迦葉：「如是，如是。善男子！雖修一切契經諸定，乃至未聞大般涅槃，皆言一切悉是無常。聞是經已，雖有煩惱如無煩惱，即能利益一切人天。何以故？曉了己身有佛性故，是名為常。

> The Buddha said to Kāśyapa, "So it is, so it is. Good man, although one may cultivate all the scriptures and achieve deep meditative states, until one hears the Mahāparinirvāṇa Sūtra, one would still declare that all things are impermanent. But upon hearing this scripture, even though one may still have afflictions, it is as if one has none, and one is able to benefit all beings in the heavens and the human realm. Why is this? Because one has come to understand that one's own body possesses the Buddha-nature, and this is what is called the Eternal."

「復次，善男子！譬如菴羅樹，其花始敷，名無常相；若成菓實，多所利益，乃名為常。如是，善男子！雖修一切契經諸定，未聞如是大涅槃時，咸言一切悉是無常。聞是經已，雖有煩惱如無煩惱，即能利益一切人天。何以故？曉了自身有佛性故，是名為常。

> "Furthermore, good man, consider the mango tree. When its flowers first bloom, it is called impermanent; when it bears fruit, bringing much benefit, it is then called permanent. Likewise, good man, although one may cultivate all the meditations found in the scriptures, until one hears this Great Nirvana teaching, one will say that all things are impermanent. But after hearing this sutra, even though one still has afflictions, it is as if one has none, and one can benefit all gods and humans. Why? Because one realizes that one's own nature contains the Buddha nature, and this is called permanence."

「復次，善男子！譬如金鑛，消融之時是無常相；融已成金，多所利益，乃名為常。如是，善男子！雖修一切契經諸定，未聞如是大涅槃時，咸言一切悉是無常。聞是經已，雖有煩惱如無煩惱，即能利益一切人天。何以故？曉了自身有佛性故，是名為常。

> "Furthermore, good man, consider a gold mine. When the ore is being smelted, it is in a state of impermanence. Once it has been refined into gold, it becomes highly beneficial and is then called permanent. Likewise, good man, although one may cultivate all the meditations found in the scriptures, if one has not yet heard this Great Nirvana teaching, one will say that all things are impermanent. But after hearing this sutra, even though one still has afflictions, it is as if one has none, and one can immediately benefit all humans and heavenly beings. Why is this? Because one realizes that within oneself there is the Buddha nature, and this is called permanence."

「復次，善男子！譬如胡麻，未被壓時名曰無常；既壓成油，多有利益，乃名為常。善男子！雖修一切契經諸定，未聞如是大涅槃時，咸言一切悉是無常。聞是經已，雖有煩惱如無煩惱，即能利益一切人天。何以故？曉了己身有佛性故，是名為常。

> "Furthermore, good man, consider the sesame seed: before it is pressed, it is called impermanent; once pressed into oil, it brings great benefit and is called permanent. Good man, although one may cultivate all the scriptures and various concentrations, if one has not heard this Great Nirvana teaching, one would say that everything is impermanent. After hearing this teaching, even with afflictions, one is as if without afflictions, able to benefit all beings in heaven and on earth. Why? Because one understands that oneself possesses the Buddha-nature. This is called permanence."

「復次，善男子！譬如眾流皆歸于海。一切契經諸定三昧，皆歸大乘《大涅槃經》。何以故？究竟善說有佛性故。善男子！是故，我言異法是常、異法無常；乃至無我亦復如是。」

> "Furthermore, good man, just as all rivers flow into the ocean, so too do all scriptures and states of concentration return to the great Mahāyāna \*Nirvana Sutra\*. Why? Because it ultimately and perfectly explains that all beings possess Buddha-nature. Good man, this is why I say that some dharmas are eternal and others are impermanent; and likewise, the teaching of non-self applies in the same way."

迦葉菩薩白佛言：「世尊！如來已離憂悲毒箭。夫憂悲者，名為天；如來非天。憂悲者，名為人；如來非人。憂悲者，名二十五有；如來非二十五有。是故，如來無有憂悲。何故稱言如來憂悲？」

「善男子！無想天者名為無想，若無想者則無壽命。若無壽命，云何而有陰界諸入？以是義故，無想天壽不可說言有所住處。善男子！譬如樹神依樹而住，不得定言依枝、依節、依莖、依葉；雖無定所，不得言無。無想天壽亦復如是。善男子！佛法亦爾，甚深難解。如來實無憂悲苦惱，而於眾生起大慈悲，現有憂悲，視諸眾生如羅睺羅。復次，善男子！無想天中所有壽命唯佛能知，非餘所及；乃至非想非非想處亦復如是。

> "Good man! The Heaven of No-Thought is called 'no-thought,' and if there is no thought, then there is no life span. If there is no life span, how could there be the aggregates, elements, and sense bases? For this reason, the life span in the Heaven of No-Thought cannot be said to have any specific location. Good man! It is like a tree spirit that dwells depending on the tree—one cannot definitively say it relies on the branches, the nodes, the trunk, or the leaves; yet although it has no fixed place, one cannot say it does not exist. The life span in the Heaven of No-Thought is likewise. Good man! The Dharma is also like this—extremely profound and difficult to understand. The Tathāgata truly has no worry, sorrow, suffering, or distress, yet towards sentient beings he manifests great compassion, appearing to have worry and sorrow, regarding all beings as his own Rahula. Furthermore, good man! The life span in the Heaven of No-Thought is known only by the Buddha, beyond the reach of anyone else; and the same holds true even for the Sphere of Neither Perception nor Non-Perception."

「迦葉！如來之性清淨無染，猶如化身。云何當有憂悲苦惱？若言如來有憂悲者，云何能利一切眾生、弘廣佛法？若言無者，云何而言等視眾生如羅睺羅？若不等視如羅睺羅，如是之言則為虛妄。以是義故，善男子！佛不可思議、法不可思議、眾生佛性不可思議、無想天壽不可思議。如來有憂及以無憂是佛境界，非諸聲聞、緣覺所知。

> "Mahakashyapa, the nature of the Tathagata is pure and undefiled, like a manifested body. How could he have worry, sorrow, or suffering? If one says the Tathagata has worry and sorrow, how could he then benefit all beings and broadly propagate the Dharma? If one says he does not, how can it be said that he regards all beings equally, like Rahula? If he does not regard them equally like Rahula, then such a statement would be false. For this reason, good man, the Buddha is inconceivable, the Dharma is inconceivable, the Buddha-nature of all beings is inconceivable, and the lifespan in the Realm of No-Thought is inconceivable. Whether the Tathagata has worry or not is the domain of the Buddha, not something known by Hearers or Pratyekabuddhas."

「善男子！譬如空中舍宅、微塵不得住立，若言：『舍宅不因空住。』無有是處。以是義故，不可說舍住於虛空、不住虛空。凡夫之人雖復說言舍住虛空，而是虛空實無所住。何以故？性無住故。善男子！心亦如是，不可說言住陰界入及以不住；無想天壽亦復如是、如來憂悲亦復如是。若無憂悲，云何說言等視眾生如羅睺羅？若言有者，復云何言性同虛空？

「善男子！譬如幻師，雖復化作種種宮殿、殺生、長養、繫縛、放捨，及作金、銀、琉璃、寶物、叢林、樹木，都無實性。如來亦爾，隨順世間示現憂悲，無有真實。善男子！如來已入大般涅槃，云何當有憂悲苦惱？若謂如來入於涅槃是無常者，當知是人則有憂悲；若謂如來不入涅槃、常住不變，當知是人無有憂悲。如來有憂及以無憂，無能知者。

「復次，善男子！譬如下人能知下法，不知中、上；中者知中，不知於上；上者知上及知中、下。聲聞、緣覺亦復如是，齊知自地。如來不爾，悉知自地及以他地。是故，如來名無礙智。示現幻化，隨順世間，凡夫肉眼謂是真實，而欲盡知如來無礙無上智者，無有是處。有憂、無憂，唯佛能知。以是因緣，異法有我、異法無我，是名鴛鴦、迦隣提性。

「復次，善男子！佛法猶如鴛鴦共行。是迦隣提及鴛鴦鳥，盛夏水漲，選擇高原安處其子，為長養故，然後隨本安隱而遊。如來出世亦復如是，化無量眾生令住正法，如彼鴛鴦、迦隣提鳥選擇高原安置其子。如來亦爾，令諸眾生所作辦已，即便入於大般涅槃。善男子！是名異法是苦、異法是樂，諸行是苦、涅槃是樂，第一微妙壞諸行故。」

迦葉菩薩白佛言：「世尊！云何眾生得涅槃者名第一樂？」

佛言：「善男子！如我所說：『諸行和合，名為老死。』

「謹慎無放逸， 是處名甘露；放逸不謹慎， 是名為死句。若不放逸者， 則得不死處；如其放逸者， 常趣於死路。

「若放逸者，名有為法，是有為法為第一苦；不放逸者則名涅槃，彼涅槃者名為甘露、第一最樂。若趣諸行是名死處，受第一苦；若至涅槃則名不死，受最妙樂。若不放逸，雖集諸行，是亦名為常樂、不死、不破壞身。云何放逸？云何不放逸？非聖凡夫是名放逸，常死之法；出世聖人是不放逸，無有老死。何以故？入於第一常樂涅槃。以是義故，異法是苦、異法是樂，異法是我、異法無我。如人在地，仰觀虛空不見鳥跡。善男子！眾生亦爾，無有天眼，在煩惱中而不自見有如來性。是故我說無我密教。所以者何？無天眼者不知真我。橫計我故，因諸煩惱所造有為即是無常。是故，我說異法是常、異法無常。

「精進勇健者， 若處於山頂、平地及曠野， 常見諸凡夫。昇大智慧殿、 無上微妙臺，既自除憂患、 亦見眾生憂。

「如來悉斷無量煩惱，住智慧山，見諸眾生常在無量億煩惱中。」

迦葉菩薩復白佛言：「世尊！如偈所說，是義不然。何以故？入涅槃者，無憂、無喜。云何得昇智慧臺殿？復當云何住在山頂而見眾生？」

佛言：「善男子！智慧殿者，即名涅槃。無憂患者謂如來也；有憂患者，名凡夫人。以凡夫憂故，如來無憂。須彌山頂者，謂正解脫。勤精進者，譬須彌山無有動轉。地，謂有為行也。是諸凡夫安住是地，造作諸行。其智慧者則名正覺。離有、常住，故名如來。如來愍念無量眾生常為諸有毒箭所中，是故名為如來有憂。」

迦葉菩薩復白佛言：「世尊！若使如來有憂悲者，則不得稱為等正覺。」

佛言：「迦葉！皆有因緣，隨有眾生應受化處，如來於中示現受生，雖現受生而實無生。是故，如來名常住法，如迦隣提、鴛鴦等鳥。」

## 大般涅槃經卷第八