---
title: "大般涅槃經 · 15 月喻品"
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/cmcvptqr101jdi804c3hzosjt"
---

## 大般涅槃經卷第九

宋代沙門慧嚴等依泥洹經加之

> Song Dynasty Monk Huiyan and Others, Supplemented Based on the Nirvana Sutra

### 月喻品第十五

> Chapter 15: The Parable of the Moon

佛告迦葉：「譬如有人見月不現，皆言：『月沒。』而作沒想，而此月性實無沒也。

> The Buddha told Kashyapa, "It is like when people see the moon disappear, they all say, 'The moon has set.' They think it has truly vanished, yet the nature of the moon has never actually disappeared."

「轉現他方，彼處眾生復謂：『月出。』而此月性實無出也。何以故？以須彌山障故不現。其月常生，性無出沒。如來、應供、正遍知亦復如是，出現三千大千世界或閻浮提，示有父母，眾生皆謂：『生閻浮提。』或閻浮提示現涅槃，如來之性實無涅槃，而諸眾生皆謂：『如來實般涅槃。』譬如月沒。善男子！如來之性實無生、滅，為化眾生示有生、滅。

> When the moon appears in another direction, the beings there say, "The moon has risen." Yet the true nature of the moon does not actually rise. Why? Because it is hidden by Mount Sumeru and thus not visible. The moon is always present; its nature neither rises nor sets. It is the same with the Tathāgata, the Worthy One, the Perfectly Enlightened One. He manifests throughout the three-thousandfold world system, or appears in Jambudvīpa, showing that he has parents. Beings then say, "He was born in Jambudvīpa." Or he may display nirvāṇa in Jambudvīpa, yet the true nature of the Tathāgata is without nirvāṇa. Still, beings all say, "The Tathāgata has truly entered parinirvāṇa." This is like the moon setting. Good man, the true nature of the Tathāgata has no birth or death. It is to teach and transform beings that he shows birth and death.

「善男子！如此滿月，餘方見半；此方半月，餘方見滿。閻浮提人若見月初，皆謂一日，起初月想；見月盛滿，謂十五日，生盛滿想。而此月性實無虧盈，因須彌山而有增減。善男子！如來亦爾，於閻浮提或現初生、或現涅槃。現始生時猶如初月，一切皆謂：『童子初生，行於七步。』如二日月，或復示現入於書堂。如三日月，示現出家。如八日月，放大智慧微妙光明，能破無量眾生魔眾。如十五日盛滿之月，或復示現三十二相、八十種好以自莊嚴。而現涅槃喻如月蝕。如是，眾生所見不同，或見半月、或見滿月、或見月蝕，而此月性實無增、減、侵蝕之者，常是滿月。如來之身亦復如是，是故名為常住不變。

> "Good man! Consider the full moon. In one region, it appears as a half; in another, it appears as full. The people of Jambudvīpa, when they see the new moon, all say it is the first day and think of it as the beginning of the month. When they see the moon full and bright, they say it is the fifteenth day and think of it as the peak of fullness. Yet, the moon's true nature has neither waxing nor waning. Its apparent increase and decrease are due to Mount Sumeru. Good man! The Tathāgata is also like this. In Jambudvīpa, he may manifest as being newly born, or he may manifest entering Nirvāṇa. When he manifests birth, it is like the first day's moon. All beings say, 'The child has just been born and takes seven steps.' Like the moon on the second day, he may manifest entering a school. Like the moon on the third day, he manifests leaving home. Like the moon on the eighth day, he radiates the subtle, brilliant light of great Wisdom, capable of destroying the hosts of demons for countless beings. Like the full moon on the fifteenth day, he may manifest the thirty-two marks and eighty excellent characteristics, adorning himself. And his manifestation of Nirvāṇa is likened to a lunar eclipse. Thus, beings perceive differently. Some see a half-moon, some see a full moon, some see an eclipse. Yet, the moon's true nature has no increase, decrease, or being eclipsed; it is always a full moon. The body of the Tathāgata is also like this. Therefore, it is called permanent and unchanging."

「復次，善男子！譬如滿月，一切悉現，在在處處——城邑、聚落、山澤水中、若井、若池、及諸水器——一切皆現。有諸眾生行百由旬、百千由旬，見月常隨，凡夫愚人妄生憶想言：『我本於城邑屋宅見如是月，今復於此空澤見之。為是本月？為異於本？』各作是念月形大小，或言：『如鍑口。』或言：『如車輪。』或言：『如四十九由旬。』一切皆見月之光明，或見團圓猶如金盤。是月性一，種種眾生各見異相。善男子！如來亦爾，出現於世，或有人天而作是念：『如來今者在我前住。』復有畜生亦生是念：『如來今者在我前住。』或有聾瘂亦見如來有聾瘂相。眾生雜類言音各異，皆謂如來悉同己語，亦各生念：『在我舍宅受我供養。』或有眾生見如來身廣大無量、或見微小。或有見佛是聲聞像、或復有見為緣覺像。有諸外道復各念言：『如來今者在我法中出家學道。』或有眾生復作是念：『如來今者獨為我故出現於世。』如來實性喻如彼月，即是法身、是無生身、方便之身，隨順於世，示現無量本業因緣，在在處處示現有生，猶如彼月。以是義故，如來常住，無有變異。

> Furthermore, good man! Just like the full moon, which appears in its entirety everywhere—in cities, towns, mountains, marshes, waters, wells, ponds, and all kinds of water vessels—it is seen in all places. There are beings who travel a hundred yojanas, or even a hundred thousand yojanas, and they always see the moon following them. Ordinary, foolish people mistakenly think: "I saw this moon before in the city, in my house, and now I see it again in this empty wilderness. Is it the same moon, or is it different from before?" Each holds their own view about the moon's size—some say, "It is as big as a cauldron's mouth," others say, "It is like a cart wheel," and still others say, "It is forty-nine yojanas wide." All see the moon's light, and some see it perfectly round like a golden plate. The nature of the moon is one, yet various beings perceive it differently. Good man! It is the same with the Tathagata. When he appears in the world, some humans and devas think: "The Tathagata is now dwelling before me." There are also animals who think: "The Tathagata is now dwelling before me." Some who are deaf and mute see the Tathagata with the appearance of being deaf and mute. Beings of various kinds, each with different languages, all believe the Tathagata speaks exactly like them, and each thinks: "He dwells in my home and receives my offerings." Some beings see the Tathagata's body as vast and immeasurable, while others see it as small. Some see the Buddha in the form of a śrāvaka, while others see him as a pratyekabuddha. Some non-Buddhists each think: "The Tathagata has now left home and practices the path within my teaching." And there are beings who think: "The Tathagata has appeared in the world solely for my sake." The true nature of the Tathagata is like that moon—it is the Dharma Body, the unborn body, the skillful means body. In accordance with the world, he manifests immeasurable past karmic causes and conditions, appearing in all places as if born, just like that moon. For this reason, the Tathagata is eternal and unchanging.

「復次，善男子！如羅睺羅阿修羅王以手遮月，世間諸人咸謂月蝕。阿修羅王實不能蝕，以阿修羅障其明故。是月團圓，無有虧損，但以手障故使不現。若攝手時，世間咸謂月復還生，皆言：『是月多受苦惱。』假使百千阿修羅王，不能惱之。如來亦爾，示有眾生於如來所生麁惡心、出佛身血、起五逆罪至一闡提。為未來世諸眾生故，如是示現壞僧斷法而作留難，假使無量百千諸魔，不能侵出如來身血。所以者何？如來之身無有血、肉、筋、脈、骨、髓，如來真實，實無惱壞。眾生皆謂：『法、僧毀壞，如來滅盡。』而如來性真實無變、無有破壞，隨順世間如是示現。

> Furthermore, good man! It is like when Rahula, the Asura king, covers the moon with his hand, and all people in the world say the moon is eclipsed. The Asura king cannot truly eclipse it—it is only because the Asura obstructs its light. The moon remains full and undiminished, yet because it is covered by his hand, it does not appear. When he withdraws his hand, everyone in the world says the moon has returned, and they all exclaim: "The moon has suffered greatly!" Yet even a hundred thousand Asura kings could not truly harm it. So it is with the Tathagata. He manifests as though there are beings who harbor harsh thoughts toward the Tathagata, shed the Buddha’s blood, commit the five grave offenses, or fall into the state of the icchantika. For the sake of beings in future ages, he displays such appearances—disrupting the Sangha, severing the Dharma, and creating obstacles. Yet even countless hundreds of thousands of demons could not truly cause the Tathagata’s blood to flow. Why is this? Because the Tathagata’s body has no blood, flesh, sinews, vessels, bones, or marrow. The Tathagata is truly real and cannot be harmed or destroyed. Beings may say: "The Dharma and Sangha are ruined, the Tathagata has perished." Yet the nature of the Tathagata is truly unchanging, indestructible—it merely appears in accordance with the world.

「復次，善男子！如二人鬪，若以刀杖傷身出血，雖至於死，不起殺想，如是業相輕而不重。於如來所本無殺心，雖出身血，是業亦爾，輕而不重。如來如是於未來世為化眾生示現業報。

> Furthermore, good man! Suppose two men are fighting. If one injures the other with a knife or staff, causing him to bleed, and even if it leads to death, yet he had no intention to kill—such an act, in terms of its karmic nature, is light and not heavy. Toward the Tathagata, there was originally no intent to kill; although blood was drawn, this act is likewise light and not heavy. In this way, the Tathagata, in future ages, manifests karma and its results in order to teach and transform sentient beings.

「復次，善男子！猶如良醫勤教其子醫方根本：『此是根藥、此是莖藥、此是色藥，種種相貌汝當善知。』其子敬奉父之所勅，精勤習學，善解諸藥。是醫後時壽盡命終，其子號慕而作是言：『父本教我根藥如是、莖藥如是、花藥如是、色相如是。』如來亦爾，為化眾生示現制戒：『應當如是受持，莫犯作五逆罪、誹謗正法及一闡提。』為未來世起是事者是故示現，欲令比丘於佛滅後作如是知：『此是契經甚深之義、此是戒律輕重之相、此是阿毘曇分別法句。』如彼醫子。

> Furthermore, good man! It is like a skilled physician diligently teaching his son the fundamentals of medicine: 'This is a root medicine, this is a stem medicine, this is a color medicine—you should thoroughly understand their various appearances.' The son respectfully follows his father's instructions, diligently studies, and becomes proficient in all medicines. Later, when the physician's life comes to an end and he passes away, his son mourns and laments, saying: 'My father taught me that root medicines are like this, stem medicines are like this, flower medicines are like this, and their appearances are like this.' The Tathagata is also like this. To guide sentient beings, he establishes precepts and shows them: 'You should uphold them like this, do not commit the five heinous crimes, slander the true Dharma, or fall into the state of the icchantika.' For the sake of future generations who will encounter such matters, he demonstrates this, wishing that after the Buddha's passing, the bhikkhus will understand: 'This is the profound meaning of the sutras, this is the distinction between heavy and light precepts in the Vinaya, and this is the analytical exposition of the Dharma in the Abhidharma.' Just like that physician's son.

「復次，善男子！如人見月六月一蝕，而上諸天須臾之間已見月蝕。何以故？彼天日長，人間短故。善男子！如來亦爾，天人咸謂如來短壽，如彼天人須臾之間頻見月蝕。如來又於須臾之間示現百千萬億涅槃，斷煩惱魔、陰魔、死魔。是故，百千萬億天魔悉知如來入般涅槃。又復示現無量百千先業因緣，隨順世間種種性故，示現如是無量無邊不可思議。是故，如來常住無變。

> Furthermore, good man! It is like when humans see a lunar eclipse once every six months, while the celestial beings above see a lunar eclipse in just a moment. Why is that? Because a day in their realm is long, while a day in the human world is short. Good man! It is the same with the Tathagata. Celestial and human beings all say the Tathagata’s life is brief, just as those celestial beings see frequent lunar eclipses in a moment. In just a moment, the Tathagata manifests hundreds of thousands, millions, billions of nirvanas, severing the affliction-mara, the skandha-mara, and the death-mara. Therefore, hundreds of thousands, millions, billions of heavenly maras all know that the Tathagata has entered parinirvana. Moreover, he manifests immeasurable hundreds of thousands of past karmic causes and conditions, following the various natures of the world, and reveals such immeasurable, boundless, and inconceivable displays. Therefore, the Tathagata is eternally abiding and unchanging.

「復次，善男子！譬如明月，眾生樂見，是故稱月號為樂見。眾生若有貪、恚、愚癡，則不得稱為樂見也。如來如是，其性純善，清淨無垢，是最可稱為樂見也。樂法眾生視之無厭，惡心之人不憙瞻覩。以是義故，故言如來譬如明月。

> Furthermore, good man! Just as the bright moon is a delight for all beings to behold, it is thus called "the delightful sight." If beings are filled with greed, anger, or ignorance, they cannot be called a "delightful sight." The Tathagata is like this—his nature is utterly pure and good, free from all defilement, and thus he is most worthy of being called "the delightful sight." Beings who delight in the Dharma never tire of gazing upon him, while those with ill will take no pleasure in looking at him. For this reason, it is said that the Tathagata is like the bright moon.

「復次，善男子！譬如日出有三時異，謂春、夏、冬，冬日則短、春日處中、夏日極長。如來亦爾，於此三千大千世界，為短壽者及諸聲聞示現短壽，斯等見已，咸謂如來壽命短促，喻如冬日。為諸菩薩示現中壽，若至一劫、若減一劫，喻如春日。唯佛覩佛其壽無量，喻如夏日。

> Furthermore, good man! Just as the sun's rising varies with the three seasons—spring, summer, and winter—with winter days being short, spring days moderate, and summer days extremely long, so too is the Tathāgata. In this great trichiliocosm, for those with short lifespans and for the śrāvakas, he manifests a short life. Seeing this, they all think the Tathāgata’s lifespan is brief, like the winter sun. For the bodhisattvas, he manifests a moderate lifespan, lasting perhaps a kalpa or less, like the spring sun. Only a Buddha beholds a Buddha’s immeasurable lifespan, like the summer sun.

「善男子！如來所說方等大乘微密之教示現世間，雨大法雨。於未來世若有人能護持是典、開示分別利益眾生，當知是輩是真菩薩，喻如盛夏天降甘雨。若有聲聞、緣覺之人，聞佛如來微密之教，喻如冬日多遇冷患。菩薩之人若聞如是微密教誨——如來常住，性無變易——喻如春日萌芽開敷。而如來性實無長短，為世間故示現如是，即是諸佛真實法性。

「復次，善男子！譬如眾星晝則不現，而人皆謂晝星滅沒。其實不沒，所以不現，日光映故。如來亦爾，聲聞、緣覺不能得見，猶如世人不見晝星。

「復次，善男子！譬如陰闇，日、月不現，愚人謂言：『日、月失沒。』而是日、月實無失沒。如來正法滅盡之時，三寶現沒亦復如是，非為永滅。是故，當知如來常住，無有變易。何以故？三寶真性不為諸垢之所染故。

> Furthermore, good man! It is like when darkness falls, and the sun and moon are not visible. The foolish think: 'The sun and moon have perished.' Yet, in truth, the sun and moon have not perished. When the true Dharma of the Tathāgata fades away, the apparent disappearance of the Three Jewels is just like this—it is not an eternal extinction. Therefore, you should understand that the Tathāgata is eternal and unchanging. Why is this? Because the true nature of the Three Jewels cannot be stained by any defilements.

「復次，善男子！譬如黑月，彗星夜現，其明炎熾，暫出還沒，眾生見已生不祥想。諸辟支佛亦復如是，出無佛世，眾生見已，皆謂如來真實滅度，生憂悲想。而如來身實不滅度，如彼日月無有滅沒。

> Furthermore, good man! Just as when a comet appears in the night sky during the dark of the moon, its bright flame blazing, briefly emerging and then vanishing, beings who see it think it an ill omen. So too are the Pratyekabuddhas: they appear in a world without a Buddha, and beings who see them think that the Tathāgata has truly passed into nirvana, giving rise to sorrow and grief. Yet the body of the Tathāgata does not truly pass into extinction—just like the sun and moon, it does not perish or vanish.

「復次，善男子！譬如日出，眾霧悉除。此大涅槃微妙經典亦復如是，出興於世，若有眾生一經耳者，悉能滅除一切諸惡、無間罪業。是大涅槃甚深境界不可思議，善說如來微密之性。以是義故，諸善男子、善女人等應於如來生常住心、無有變易，正法不斷、僧寶不滅，是故，應當多修方便，勤學是典。是人不久當得阿耨多羅三藐三菩提。是故，此經名為無量功德所成，亦名菩提不可窮盡。以不盡故，故得稱為大般涅槃。有善光故，猶如夏日。身無邊故，名大涅槃。