---
title: "成實論 · 1 具足品"
description: "成实论由印度高僧诃梨跋摩所著，鸠摩罗什于姚秦时期译成汉文，是小乘佛教向大乘过渡的重要论典。该论以四谛为核心，系统阐述苦、集、灭、道真谛，批判说一切有部观点，主张人法二空思想。其内容涵盖五蕴分析、业报理论及修行次第，结构严谨，逻辑清晰，被视为部派佛教思想的集大成者。在中国佛教史上，成实论曾形成成实学派，对南北朝佛学发展影响深远，为三论宗等宗派提供了理论基础，是研究早期佛教哲学的重要文献。"
url: "https://rushiwowen.co/en/r/cmbmc1uhj0006l404buwitbh9"
---

### 發聚中佛寶論初具足品第一

> Chapter 1: The Treatise on the Buddha Jewel in the Section on Aspiration

前禮所應禮， 自然正智者，一切智應供， 大師利世間，亦禮真淨法， 及聖弟子眾，今欲解佛語， 饒益於世間。論應修多羅， 不違實法相，亦入善寂中， 是名正智論。譬如天日月， 其性本明淨，煙雲塵霧等， 五翳則不見。邪論覆正經， 其義不明照，正義不明故， 邪智門則開。罪負惡名聞， 心悔疲倦等，此衰惱亂心， 皆由邪智起。若人欲除此， 罪負等衰惱，為求正論故， 當近深智者。親近深智者， 是正論根本，因此正論故， 能生福勝等。雖有利智人， 誦百千邪論，於眾不能得， 辯才名聞利。知佛法第一， 說亦得樂果，欲令法久住， 不為名聞故。廣習諸異論， 遍知智者意，欲造斯實論， 唯一切智知。諸比丘異論， 種種佛皆聽，故我欲正論， 三藏中實義。

> I bow to those who are worthy of homage, The naturally awakened, the all-knowing ones, Worthy of offerings, the great teachers who benefit the world. I also honor the truly pure Dharma and the noble disciples. Now I wish to explain the Buddha's words For the benefit of all beings. A treatise should follow the scriptures, Not contradict the true nature of reality, And enter the state of perfect peace— This is called a treatise of true wisdom. Like the sun and moon in the sky, Whose nature is originally bright and clear, When covered by smoke, clouds, dust, or mist— These five veils—they can no longer be seen. So too, when false views cover the true scriptures, Their meaning cannot shine forth. When the true meaning is obscured, The gate to misguided wisdom swings open. Blame, ill repute, regret, weariness, and the like— These afflictions that disturb the mind All arise from misguided wisdom. If one wishes to remove such troubles as blame and decline, One should seek the company of the profoundly wise In order to find the true teaching. Drawing near to the profoundly wise Is the very root of right understanding. From this right understanding Grow blessings, excellence, and more. Even a person of sharp intellect Who recites hundreds of thousands of false teachings Cannot gain eloquence, reputation, or profit Among the people. Knowing the Dharma as supreme, Speaking it also brings happy results. One should wish the Dharma to endure long, Not seek fame or renown. Having broadly studied various views And fully understood the minds of the wise, I now wish to compose this true treatise— Only the all-knowing One truly knows. The various opinions of the monks Were all permitted by the Buddha. Therefore I wish to set forth rightly The true meaning within the Three Baskets.

於是說論。

> Then, the discourse is presented.

問曰：我今知汝說成實論。汝先言：前禮所應禮，所謂為佛。何故名佛？成何功德故應禮耶？答曰：佛名自然人，以一切種智知一切法自相差別，離一切不善、集一切善，常求利益一切眾生，故名為佛。教化所說是名為法，行此法者名之為僧。如是三寶應禮因緣，我今當說。佛五品具足故，為世間天人所敬。

> Question: I now understand that you are explaining the \*Treatise on Reality\*. You said earlier that we first pay homage to what is worthy of homage, namely the Buddha. Why is he called "Buddha"? What virtues does he possess that make him worthy of our homage? Answer: "Buddha" means one who has naturally attained enlightenment. Through perfect wisdom, he understands the true nature and distinctions of all phenomena. He has completely abandoned all unwholesome qualities and cultivated all beneficial ones. He constantly seeks to benefit all beings, and therefore he is called "Buddha." The teachings he imparts are called the Dharma, and those who practice these teachings are called the Sangha. Now I will explain why these Three Treasures deserve our homage. Because the Buddha possesses the fivefold perfection, he is revered by gods and humans alike in this world.

問曰：諸餘聖人亦復有此五品功德，與佛何異？答曰：佛五品法具足清淨。所以者何？身等諸業無錯謬故，戒品具足。又佛尚不誤毀禁戒，況當故犯。又久集慈悲，惡心不發，如經中說佛語阿難：若人從生習慈，能起惡不？不也。世尊！佛久集善性，不為自守、怖畏名聞而持禁戒。又於無量佛所久修戒行，拔三毒根永無餘習。以是等緣戒品具足。定品具足者，佛依此定得一切智，以此故知定品具足。如酥油多、燈炷大故，光明亦大。又佛定堅固如漆漆木；餘人禪定如華上水，不得久住。又佛禪定於無量劫次第漸成，故能具足。又如來定不待眾緣，若人若處若說法等；餘人不爾。又如來定常深修習，如人自字恒憶不忘。佛入禪定不加心力。又譬如人自於住處，乃自語言安隱無難。佛處定中亦復如是，故言如來常在三昧。又壞禪定大喜等法，佛悉善斷。又定果報得自在神通最勝第一，以如意通於一念頃能過十方無量世界，一切所為隨意即辦，於諸變化自在無礙，心能普周一切諸法，其餘眾生莫能及者。又佛成就聖自在法，於可樂中生不樂想，於不樂中能生樂想，於樂不樂能生捨想。

> Question: Other sages and saints also possess these five kinds of qualities—how is the Buddha different from them? Answer: The Buddha's five qualities are fully complete and pure. Why? Because his bodily and other actions are free from any error, his moral discipline is perfect. Moreover, the Buddha would never mistakenly violate the precepts, let alone intentionally break them. Furthermore, having long cultivated compassion, no unwholesome thoughts arise in him. As it is said in the sutras, the Buddha asked Ananda: "If a person has cultivated loving-kindness from birth, could they still give rise to unwholesome thoughts?" Ananda replied: "No, World-Honored One." The Buddha, having long nurtured a virtuous nature, does not observe precepts out of self-protection or fear of reputation. Also, having practiced moral conduct for countless eons under innumerable Buddhas, he has uprooted the three poisons completely, leaving no trace of habitual tendencies. For these reasons, his moral discipline is perfect. As for perfect concentration: The Buddha attained all-knowing wisdom through this concentration, which shows that his meditative absorption is complete. Just as with more oil and a larger wick, the lamp shines brighter. Also, the Buddha's concentration is as firm as lacquered wood, whereas others' meditative states are like water on a flower—they do not last long. Moreover, the Buddha's samadhi was gradually perfected over countless eons, so it is fully accomplished. Additionally, the Tathagata's concentration does not depend on external conditions—neither on people, places, nor circumstances—whereas others require such factors. Furthermore, the Tathagata's concentration is so deeply cultivated that, just as one always remembers one's own name without effort, the Buddha enters meditative absorption without exerting any mental effort. It is like a person who, being in their own home, speaks with ease and comfort. The Buddha abides in samadhi in the same way—thus it is said that the Tathagata is always in meditative absorption. Also, the factors that disrupt concentration, such as great joy, have been thoroughly eradicated by the Buddha. Furthermore, the fruits of concentration include sovereign psychic powers that are supreme and unequaled: through the power of magical transformation, he can traverse countless worlds in the ten directions in a single moment, accomplish whatever he wishes, and freely transform without hindrance. His mind can pervade all phenomena, which no other being can match. Moreover, the Buddha has accomplished the noble freedom of mind: he can perceive what is delightful as undesirable, what is undesirable as delightful, and remain equanimous toward both.

問曰：於不樂中可生捨想，云何於中能生樂想？答曰：善修心故，於惡口等不樂法中不以為礙，於餘神通天眼、天耳、知他心、智宿命通中亦無所礙，以定力故神通無礙。於諸禪定通達明了，其餘眾生不聞其名，唯有如來出入無礙。又佛禪定名之為力，如十力中說，餘人無有，是故如來定品具足。慧品具足者，有二種無明，一障禪定、二起煩惱，如來悉斷，斷相違故慧品具足。又得自然法，不從他聞，巧於言辭、善知義趣、辯才無竭、智慧無盡。又餘眾生於諸技術不能具足，唯佛盡知無有減少，是故如來慧品具足。又佛所說法善於義趣，餘小智人有所言說不能無過，唯有如來所言無失，故知如來慧品具足。又無量功德成此智慧，故能具足。又說微妙法無有錯謬，如不淨觀破婬欲等。又智慧勝故威儀亦勝。以是等緣慧品具足。解脫品具足者，於二無明心俱解脫，無有餘習永不退轉，如是等名解脫具足。解脫知見具足者，能於一切斷結道中念念悉知，如人伐木手執斤斧，邊有智者知柯微盡。佛亦如是，於斷結智念念所盡悉分別知。又知眾生深心所念，如應說法令得解脫，是故能於眾生一切解脫道中知見具足。又佛世尊知時說法，如䤟扶盧梵志等也。又如來善知諸法差別，應為是人說如是法，如佛語阿難：應為車匿說離有無經。是故如來善知解脫。又善方便斷眾生垢，如為難陀以欲斷欲。又先知眾生信等根熟，然後說法，如羅睺羅。又有眾生為業報障不得解脫，佛能令盡，然後說法。又有眾生待時漏盡，如《夫婦經》說。又有眾生待人漏盡，如舍利弗待阿說嗜。又有眾生待處漏盡，如弗迦沙王。又有眾生待伴漏盡，如放牛難陀待阿由陀村人等。又有眾生待佛真身、又待化身而得漏盡，佛悉別知而為說法，令得解脫。又佛種種說妙法故，能破一切障。解脫法故，名解脫知見具足。又佛說法善於義趣，不說非義無果報事。又佛漸次說解脫道，猶如算數，見故易解。又佛知眾生宿植善根，次第說法。又佛現得解脫而為人說，不從他聞。又佛法具足多諸技能，如以眾藥具足療病。佛法亦爾，以眾治門除一切煩惱，如九想等大小諸結不能反害，故能具足破諸煩惱。又無上方便濟度眾生，或以軟語、或以苦言、或復兼以軟言苦言。是為如來解脫知見具足。

> Question: If one can cultivate a sense of equanimity toward unpleasant things, how can one cultivate a sense of joy in such circumstances? Answer: Through the skillful cultivation of the mind, unpleasant things like harsh words no longer obstruct one. Likewise, there is no obstruction in the other supernormal powers—the divine eye, divine ear, knowledge of others' minds, and recollection of past lives—because meditative concentration makes these powers unobstructed. One gains clear and complete mastery of all meditative states, which other beings have not even heard of by name; only the Thus Come One can enter and emerge from them freely. Furthermore, the Buddha's meditative concentration is called a "power," as taught in the ten powers, which no other being possesses. Therefore, the Thus Come One's meditative concentration is complete. \*\*The Perfection of Wisdom\*\*: There are two kinds of ignorance: one that hinders meditative concentration and one that gives rise to afflictions. The Thus Come One has cut them all off, and because he has eliminated what opposes wisdom, his wisdom is perfect. He also attains the natural Dharma without relying on another's teaching, is skilled in words, deeply understands the meaning, has unending eloquence, and inexhaustible wisdom. Moreover, other beings cannot fully master various skills, but the Buddha alone knows them all without any deficiency. Thus, the Thus Come One's wisdom is perfect. Further, the Dharma the Buddha speaks is excellent in meaning; inferior wise people cannot speak without fault, but only the Thus Come One's words are flawless. Therefore, we know the Thus Come One's wisdom is perfect. Moreover, immeasurable virtues complete this wisdom, so it is utterly fulfilled. He also teaches the subtle Dharma without any error, such as using the contemplation of impurity to break lust. Further, because his wisdom is supreme, his conduct and demeanor are also supreme. For these reasons, his wisdom is perfect. \*\*The Perfection of Liberation\*\*: With respect to both kinds of ignorance, the mind is completely liberated, with no remaining habits and never falling back. This is called the perfection of liberation. \*\*The Perfection of Liberation Knowledge and Vision\*\*: He is aware, in every thought, of all the paths that sever bondage. Just as a person cutting wood with an axe has a wise person beside him who knows when the handle has worn down completely, so too the Buddha, with the wisdom of severing bondage, knows each thought-moment of elimination distinctly. He also knows the deep intentions of sentient beings' minds and teaches them accordingly so that they attain liberation. Therefore, in all the paths of liberation for sentient beings, his knowledge and vision are complete. Furthermore, the World-Honored One knows the right time to teach, as with the Brahmin Phalaguna and others. The Thus Come One also skillfully knows the distinctions among all dharmas and teaches the appropriate Dharma to each person, as the Buddha told Ānanda: "Teach Chandaka the scripture on abandoning views of existence and non-existence." Thus, the Thus Come One skillfully knows liberation. He also uses skillful means to remove sentient beings' defilements, such as teaching Nanda to use desire to overcome desire. He first knows whether sentient beings' faculties of faith and so on are mature, then teaches them, as with Rāhula. Some sentient beings are hindered by karmic retribution from attaining liberation; the Buddha causes them to remove it, then teaches them. Some beings await the right time for their defilements to end, as described in the \*Sūtra of the Couple\*. Some beings await the right person for their defilements to end, as Śāriputra waited for Aśvajit. Some beings await the right place, as King Phukasā. Some beings await the right companion, as the cowherd Nanda awaited the people of Ayodhya village. Some beings await the Buddha's true body, and others await his transformation body, to be freed from defilements. The Buddha knows each case distinctly and teaches accordingly, leading them to liberation. Moreover, because the Buddha teaches the wonderful Dharma in various ways, he can break all hindrances. Through the Dharma of liberation, he is called perfect in liberation knowledge and vision. The Buddha also teaches the Dharma with excellent meaning, never speaking of what is meaningless or fruitless. He gradually teaches the path of liberation, like arithmetic, which is easy to understand through gradual stages. He knows the good roots planted by sentient beings in past lives and teaches progressively. Moreover, the Buddha teaches liberation as one who has personally attained it, not from hearing another. The Buddha's Dharma is complete with many skillful methods, like a physician treating illness with all kinds of medicine. Likewise, the Buddha's Dharma uses various methods to remove all afflictions—such as the nine contemplations—so that neither great nor small bonds can harm him; therefore, he can completely break all afflictions. He also uses supreme skillful means to ferry sentient beings across: sometimes gentle words, sometimes stern words, and sometimes a combination of both. This is the Thus Come One's perfection of liberation knowledge and vision.