---
title: "成實論 · 137 九結品"
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/cmbmc27rd00onl404ljwwo8sn"
---

### 九結品第一百三十七

> Chapter 137: The Nine Fetters

愛等九結。

問曰：何故於諸見中別說二取？答曰：戒取難免離故，猶如浮木入洄澓中難可得出。是人亦爾，作是念：我以是持戒當生天上，為此故受投淵赴火自墜高等種種諸苦。又世間人於戒取中不見其過，故佛說為結。又依此戒取能捨八直聖道。又此非正道非清淨道，名隨苦邊。又戒取是出家人縛，諸欲是在家人縛。又戒取者雖復種種行出家法，空無所得。又戒取者，今不得樂後受大苦，如持牛戒成則為牛、敗則墮地獄。又因此戒取能謗正道及行正道者。又戒取是諸外道起憍慢處，作如是念：我以是法能勝餘人。又以戒取故，九十六種有差別法。又戒取是麁見，故多眾生行。智慧道微妙難見，世間不知行之得利。又此見能牽人心，故愚癡者多行此法。又此名重惡見，以逆正道行非道故。見取者所以貪著邪法不能捨離，是見取力。又以見取力故諸結堅固。

> Question: Why, among all views, are these two attachments singled out for special mention? Answer: Because the attachment to precepts is extremely difficult to break free from. It is like a floating log caught in a whirlpool—very hard to escape. A person who holds such a view thinks: "By observing these precepts, I will be reborn in heaven." For this reason, they endure all kinds of suffering—throwing themselves into deep waters, leaping into fire, or jumping from high places. Moreover, ordinary people fail to see the fault in this attachment to precepts, so the Buddha called it a fetter. Also, relying on this attachment to precepts causes one to abandon the Noble Eightfold Path. Furthermore, this is not the right path, nor is it a pure path; it is called "following the edge of suffering." Additionally, attachment to precepts is the bondage for those who have left the household life, while attachment to desires is the bondage for laypeople. Moreover, those attached to precepts may engage in various ascetic practices of renunciation, yet gain nothing of true value. Also, those attached to precepts find no happiness in the present and will suffer greatly in the future—like one who observes the "cow precept": if successful, they become a cow; if they fail, they fall into hell. Furthermore, because of this attachment to precepts, one slanders the true path and those who walk it. Also, attachment to precepts is a source of pride for various non-Buddhist teachers, who think: "With this practice, I surpass others." And because of this attachment, the ninety-six kinds of \[wrong\] paths arise. Moreover, attachment to precepts is a coarse view, which is why many beings follow it. The path of wisdom is subtle and hard to perceive; the world does not know that by walking it, one gains benefit. Also, this view strongly pulls at people's minds, so the foolish often practice it. And this is called a grave wrong view, because it goes against the true path and follows what is not the path. As for the attachment to views, it is due to the power of this attachment that one clings to wrong teachings and cannot let them go. Also, because of the power of this attachment, all other fetters become firmly entrenched.

問曰：《帝釋問經》中何故但說天人有慳嫉二結？答曰：是二煩惱最是鄙弊。所以者何？見他眾生飢渴苦惱，以慳心故不能矜濟；見從他得，亦生嫉妬心懷惱熱。以是因緣，墮貧賤醜陋無威德處。又釋提桓因是二結偏多，數來惱心，故佛為說。又此二結是重罪因緣。所以者何？因此二結起重惡業故。又三毒中貪恚能起重罪，貪恚盛故起此二結。又此二結能惱男女。又難捨離。所以者何，若深修善心乃能永斷嫉妬，深修布施然後盡斷慳心。以不見業報而能捨所重物，是為甚難。如人見子得勝己事心尚難喜，況於怨賊。以此二結，依憎愛故深難除斷，以此等緣故佛獨說。

> Question: In the \*Sutra of Questions from Śakra\*, why does it only mention the two bonds of stinginess and jealousy among heavenly beings? Answer: These two afflictions are particularly base and harmful. Why? When seeing other beings suffering from hunger and thirst, one cannot help them due to stinginess; when seeing others gain something, one feels jealousy and inner agitation. Because of these causes, one falls into states of poverty, ugliness, and lack of dignity. Moreover, Śakra Devānām Indra is especially troubled by these two bonds, as they frequently disturb his mind, so the Buddha taught about them. Furthermore, these two bonds are the cause of grave offenses. Why? Because they lead to the creation of heavy negative karma. Among the three poisons, greed and hatred can give rise to serious offenses, and when greed and hatred are strong, these two bonds arise. Additionally, these two bonds can disturb both men and women, and they are difficult to abandon. Why? Only through deep cultivation of a virtuous mind can jealousy be permanently severed; only through deep cultivation of generosity can stinginess be fully eradicated. It is extremely difficult to give up what one treasures without seeing the karmic consequences. For example, even when seeing one’s own child achieve something better than oneself, it is hard to feel joy—how much more so with enemies or adversaries? Because these two bonds are rooted in attachment and aversion, they are deeply difficult to remove. For these reasons, the Buddha specifically taught about them.

## 成實論卷第十

> The Treatise on the Completion of Truth, Volume 10