大般涅槃經義記 4.99

4.99

答初問中，以所依法常、無常等，性不相離，依之成德，德亦如之，是故如來無常共常、常共無常，乃至苦、樂類亦同爾，如彼諸鳥不相捨離。文中有二：一明如來不捨世間而入涅槃，無常共常、苦共樂等。前中初略，「迦葉」下廣。略中，先喻。「鳥二」總舉，「迦陵、鴛鴦」列其名字，「遊止共俱」顯其共義，同類不離，非是鴛鴦不離迦陵。下約顯法，「苦、無常等亦復如是」合前諸鳥不相捨離，此三與彼常、樂、我等不相捨離，非直此三不相捨離。廣中，迦葉初問發起「云何苦等如彼諸鳥」。下佛答之，先辯共法，「如稻米」下明其共義，「是故我言異法常」下總以結之。

Within answering the first question, because the dharmas on which [the Buddha] relies—the permanent, impermanent, and so forth—are by nature not separated from one another, virtues accomplished in reliance on them are likewise so; therefore, for the Tathāgata, impermanence is together with permanence, and permanence is together with impermanence, and the categories of suffering and bliss are also like this, just as those birds do not abandon or part from one another. In the text there are two [parts]: first, it clarifies that the Tathāgata does not abandon the world while entering nirvāṇa, impermanence being together with permanence, suffering together with bliss, and so forth. In the former part, it is first brief, and from "Kāśyapa" onward it is extensive. In the brief part, the simile comes first. "Two birds" broadly presents them; "kālindī and mandarin duck" lists their names; "living and resting together" reveals the meaning of being together—those of the same species do not part from one another, it is not that the mandarin duck does not part from the kālindī. Below, it relies on this to reveal the doctrine: "suffering, impermanence, and so forth are also like this" corresponds to those birds not parting from one another; these three are not separated from that permanence, bliss, self, and so forth—it is not merely that these three are not separated from one another. In the extensive part, Kāśyapa's initial question initiates it: "How are suffering and so forth like those birds?" Below, the Buddha answers it: first he explains the dharmas that are together; from "Like rice" onward he clarifies the meaning of their being together; from "Therefore I say that different dharmas are permanent" onward he brings it together in conclusion.