---
title: "太虛大師全書．第二編　五乘共學 · １　十善業為世出世善行之大宗"
description: "太虚大师著《太虛大師全書·第二編 五乘共學》成书于民国时期，是近代佛教革新运动的重要文献。作者太虚为民国高僧，倡导人间佛教。本编以五乘（人、天、声闻、缘觉、菩萨）佛法为框架，系统阐述佛教基本教义，强调人乘正法为出世之基，融通世间与出世间法。该书为现代佛教教育及人间佛教实践提供核心理论依据，在近代佛教复兴中具有承前启后的重要地位，是研究中国佛教现代化转型的必读经典。"
url: "https://rushiwowen.co/en/r/cmpjj8y67000at1thsm6wkx74"
---

### １　十善業為世出世善行之大宗

> Chapter 1: Ten Wholesome Actions as the Foundation of Worldly and Transcendent Virtue

「業」即行為的意思。十善業者，謂身業有三；即：不殺，不盜，不淫。語業有四；即：不妄語，不兩舌，不惡口，不綺語。意業有三；即：不貪欲，不瞋恚，不邪見。合身、語、意、共成十種。反之即是十惡。業並不一定不好，須視其性而定。內心動機是善的而行出來也是利益眾生的，即是善業；動機是惡的而行出來也是損惱眾生的，即是惡業。且此身三，語四，意三的善與不善，又須以其未來結果而定。又此十善不僅是世間的善行，佛經上無不講到，所以此十善，為一切世出世善行的大總持——即大陀羅尼。世間由此善行得到人天的好果（天即在人以上的世界眾生）也是行十善而得成的。所以人天的福報，都是由十善業所成。平常所謂人類的道德行為，在佛法即是不殺不盜等五戒；但生天則須具足十善的道德行為。在欲界天以上更有色、無色界天，生此天須修四禪八定，然亦是意善業上更加深一層禪定功夫而已。至於超出三界的出世業，則成三乘的聲聞、緣覺、菩薩菩提果，亦無不以此十善業為根本而得成就的。所以大乘戒法，皆十善行攝。由戒生定，因定發慧。菩薩位中第二離垢地，即由十善成業：由戒增上成定，即深修十善，將身語意惡業之極細者亦究竟斷除，定心不散亂而得安，即成十善行深進一層功夫。至於由定成慧，則是最後將無明邪見打破，無漏智慧發生，此即十善業的究竟道。所以三乘清淨的出世業果，也是包括在十善業內的。此為十善業道決定如此的真實理趣之一。

> "Karma" means action. The Ten Wholesome Karmas are as follows: Three pertain to bodily action—not killing, not stealing, and not committing sexual misconduct. Four pertain to speech—not lying, not causing division, not using harsh words, and not engaging in idle chatter. Three pertain to mental action—not being greedy, not being hateful, and not holding wrong views. Together, these ten are created by body, speech, and mind. Their opposites are the Ten Unwholesome Karmas. Karma is not inherently bad; it depends on its quality. When your inner motivation is good and your actions benefit others, it is wholesome karma. When your motivation is bad and your actions harm others, it is unwholesome karma. Furthermore, whether these ten—the three of body, four of speech, and three of mind—are wholesome or not must also be judged by their future results. These Ten Wholesome Karmas are not merely worldly good deeds; they are discussed in all Buddhist scriptures. Therefore, they are the great total holding—the great Dharani—of all wholesome actions in both the worldly and transcendent realms. In the world, these wholesome actions lead to good results as a human or a heavenly being (heavenly beings are sentient beings in worlds above humans), which are also achieved by practicing the Ten Wholesome Karmas. So, the blessings of human and heavenly rebirth are all accomplished through these ten. What is normally considered human moral conduct corresponds in Buddhism to the Five Precepts of not killing, not stealing, and so on. But to be reborn in heaven, one must fully perfect the moral conduct of the Ten Wholesome Karmas. Above the realm of desire are the Form and Formless realms in heaven. To be reborn there, one must cultivate the Four Dhyanas and Eight Samadhis, which is simply deepening the practice of wholesome mental karma through meditative concentration. As for the transcendent karma that goes beyond the Three Realms, it leads to the enlightenment of the Three Vehicles—The Hearers, Solitary Realizers, and Bodhisattvas. And all of these achievements are rooted in the Ten Wholesome Karmas. Therefore, all Mahayana precepts are contained within the practice of the Ten Wholesome Karmas. From precepts arises concentration (samadhi), and from concentration arises wisdom (prajñā). In the Bodhisattva stages, the second stage of freedom from defilement is accomplished through the Ten Wholesome Karmas. By strengthening one's practice through precepts to achieve concentration, one deeply cultivates the Ten Wholesome Karmas, completely cutting off even the subtlest unwholesome actions of body, speech, and mind. With a concentrated mind that is calm and unwavering, this represents a deeper level of practice in the Ten Wholesome Karmas. As for achieving wisdom through concentration, it ultimately shatters ignorance and wrong views, giving rise to undefiled wisdom. This is the ultimate path of the Ten Wholesome Karmas. Therefore, the pure, transcendent karmic results of the Three Vehicles are also included within the Ten Wholesome Karmas. This is one of the true, definitive principles of the Ten Wholesome Karma Path.