從漢譯《阿含經》論十善說的內容及其特色

A study of the content and characteristics of the ten-wholesome deeds based on the ChineseĀgamas

十善是廣為人知的佛教說法，中土道教及勸善文獻也有襲用，其內容似耳熟能詳，但在漢語學界暫未見詳細論究。本文以漢譯《阿含經》為基本資料，並參考相對應的巴利語經篇，檢出有關十善十惡的記述，作綜合討論和分析。本文指出十善的名目並不一致，有的意思不完全清晰；十善首九支可謂世俗的道德規範，第十正見乃相信業報等佛理，故十善既適合世俗人士，持者也算初入佛門，但仍非正式的在家佛教徒。持十善者命終可轉生天人，行十惡者就算再生為人，質素也大降；更特別的，是初期佛典記十善十惡與世間成壞和人壽增減有直接關係，突顯出眾生或世間的命運，靠一切眾生共同承擔，非單單佛弟子所能左右。此外，從《阿含經》的內容看，受十善教者以出家眾佔多數，十善也是他們修行的基礎；而有些十善說，以梵行代替不淫，故十善應有出家和俗人兩套等，凡此皆有助加深對十善說以及佛教在家倫理的了解。

Although the ten-wholesome-deeds is well-known Buddhist notion, it has not yet received detailed research in the Chinese academic circle. Based on the ChineseĀgamas and the corresponding Pāli discourses, this article brings out a number of findings which should deepen our understanding of the Buddhist lay discipline, for instances: 1. Some of the names of the ten-wholesome-deeds do not convey deeds’meaning accurately. 2. First nine wholesome deeds are secular moral rules and only the right view, the last one, ask the followers to believe in major Buddhist principles. 3. Those who observe ten-wholesome-deeds are still not formal Buddhist lay followers. 4. Those who do the ten evils even reborn as human, their living quality will be greatly reduced. 5. The fate of the whole universe depends on whether most of the people can perform the wholesome deeds, it is not solely the responsibility of Buddhist disciples. 6. There are two sets of ten-wholesome-deeds for monks and laymen respectively and the crucial difference requires the formers to keep celibacy.