| 摘要: | 本論文以《漢譯佛經中地獄之研究》為題，是從民間文學微觀的角度，以情節分析的方法，來研究漢譯佛經的地獄世界。並且，採用金榮華老師在《六朝志怪小說情節單元分類索引（甲編）》所用的「類書式的編排」法。將情節單元分三十八類，並將情節單元索引，附錄在文末，以供檢索。
論文共分八章，除第一章緒論外，各章要旨如下：
第二章漢譯佛經中的地獄文獻，本章分別從經藏與論藏兩方面，探討諸經
之地獄文獻。
第三章地獄世界的空間，本章分三節，說明地獄世界的空間與時間，一方面探討諸經所之寒、熱、邊三種地獄其維次空間位置。另一方面集結各家說法，釐清八大熱地獄，及十寒地獄各獄分別之壽命。本文從宋．天息災譯《佛說較量壽命經》及各經所言，取得天、人及各大地獄壽命資料，並列表較量，藉此探討地獄壽命與他界壽命之差異。本章第二節分三部分觀察各地獄服刑時間，即：一、地獄與人世間的相對時間，二、出離地獄的相對時間，三、地獄世界與他界眾生的相對時間。並作表格整理。本章第三節探討地獄之內容、獄名與地獄數目，同時作歸納與整理，並提出各經異說。
第四章冥府職掌。本章分三節探討：第一節地獄世界的官吏。分三方面敘述：閻羅王、閻王五天使、冥府審判、各獄獄主、八王、五官、同生神。其中，「幽冥教主」亦提及地藏王菩薩。「察算善惡之神明」包括《淨度三昧經》記載的「五官禁人作罪」、「八王使者簡閱善惡」並加入隋‧達摩笈多譯《藥師如來本願經》中所記載的「同生神」與《正法念處經》中一再提起的護法神「彼地夜叉」與「虛空夜叉」。第二節地獄世界行刑的鬼差。除介紹鬼差來緣、工作性質，並探討羅剎獄卒是眾生與非眾生的問題。第三節小結。
第五章地獄世界與人世的因果關聯。本章分四節探討惡行與入獄的關係。即：第一節三業惡因之所召感，第二節報盡往生前的所在，第三節心念貪瞋所感的境地。佛家對善惡的定義是以道德與宗教為評判原則。本文據此列出十惡業表。
第一節先說明何謂三業，並分別敘述十惡業：殺生、偷盜、邪淫、妄語、惡口、兩舌、綺語、貪欲、瞋恚、邪行。以及惡行招感的果報：一、「現世報」：現世造業現世報應。二、「生報」：現世造因，來世受報。三、「後報」：現世造因，多生多劫後再受報。
第二節引經文描述罪人臨終惡獸現前，獄卒羅剎變形拘魂之種種可怖經歷。同時，引《經律異相》簡短示現罪人乘中陰身入泥犁城，等待審判之情境。
第三節說明地獄既是惡業招感，關鍵就在一個「轉」字。若能轉念「慧劍斷情欲」棄十惡，行十善，則境界立刻轉變。佛家善業的基礎建立在倫理的規範，亦即「孝道」的基礎上。主張以平等慈悲為原則，「天無枉濫。平直無二。」過去世所累積的善業、惡業，決定今生的「幸與不幸」。現在世所造的善惡業，決定死後的去處。第四節地獄世界的受刑者。分別探討入獄受刑者臨終之相，與服刑情形。
所以本章除分析十惡因果，舉出罪人臨終之相，及罪人入獄前，其中陰身入泥犁城等待審判之情形。並探討，如何慧劍斷惡緣，去惡行善，不招感惡報，自然靈魂不再受到禁錮。
第六章地獄世界的情節分析。本章分四方面分析情節單元。第一節「人物」情節分析。經中有四類人物。即：地獄「人物」、善報「人物」、鬼道「人物」、其他「人物」。《諸經佛說地獄集要》中，有許多形象特殊的人物。本文所分析的人物情節，不只是一般定義的人，也包括天神及餓鬼，這些曾經活躍於人間舞臺的人物。就因為他們某些特別的作為，對世人有很深的意義，因此，特別歸入「人物」項中討論。第二節「動物」情節分析。分析地獄中七種動物，除《佛說雜藏經》中令人印象深刻的大海龍王及龍王子外，其餘都是行刑動物，有：千頭惡龍、惡蛇與魚、五百億蟲、銅狗及張口大力狗並加入分析鐵鷲、野干、火象。第三節「植物」情節分析。介紹地獄中的刀葉、劍樹。第四節「器物」情節分析。分析「炎鼎巨鑊」與黑繩地獄之「繩」。第五節「其他」情節分析。分析「火」、「風」、「河」、「山」等，介紹自然界可怕的、取之不盡的行刑武器。
第七章地獄觀念對古典小說的影響。根據文獻資料，先秦至漢，無地獄小說，但已有見聞筆錄及記事性質的志怪，當時人死所歸的地方稱黃泉、幽冥、蒿里、太山等。魯迅在《中國小說史略》中說：顏之推《冤魂志》「引經史以證報應，已開混合儒釋之端矣。」足見，自東漢以來，漢譯佛經的地獄觀念，結合儒家「積善之家必有餘慶」的果報思想，自《冤魂志》起，深深影響中國古典小說的發展。
從六朝志怪、敦煌變文到明清筆記小說，將地獄觀念納為題材的作品，其運用與變化也隨著作者的社會訴求，而有不同的表現。地獄審判、地獄人物，也由早期勸善的作用，轉變為藉小說以反映社會現象，或藉此以宣洩作者心中的不平。有些諷刺作品所描述的地獄結構或地獄人物，與原始佛經所論的果報精神截然不同。顯然目的不在描述地獄，亦非述及果報，而是藉著民間的信仰，對扭曲的社會現象提出小說家的控訴。這些控訴小說，非地獄觀念，故不深入探究。
本章分四節探討：鬼差、地獄刑罰、閻王及十八層地獄。第八章結論。總結全文。
The topic of this thesis is "The Study of Hell in Chinese-Translated Sutras." From the microscopic angle of folk literature, this thesis adopts the method of plot analysis to study the world of hell documented in the sutras translated in the Han Dynasty. In addition, this thesis also utilizes the technique of "quasi-biblical taxonomy" adopted by professor Jin Ron Hua (金榮華教授), dividing the circumstances into thirty eight types. There is also an index of all these thirty eight types attached at the end of this thesis for further reference.
This thesis is composed of eight chapters. The first chapter is the introduction of this thesis, and the main ideas of other chapters are as follows:
The second chapter mainly deals with the literature of hell in the sutras translated in the Han Dynasty. In this chapter, the author starts from the collection of sutras and the collection of discourses to probe into hell documented in various sutras.
Chapter three addresses the space of hell. This chapter is divided into three sections so as to explain the space and time structures of hell. On the one hand, this chapter probes into the cold, hot, border hell as well as the hell that king of Hell is in charge of. These are the multi-dimensional spaces documented in various sutras. On the other hand, this chapter also summarizes the arguments of various schools in an attempt to clarify the respective life-span of eight hot hells and ten cold hells. The author obtains the data relating to the life-span of different hells from The Sutra of Life-span Comparison Revealed by Buddha (《佛說較量壽命經》) and other sutras. The author also makes a list of comparison with an eye to distinguishing the differences of life-span in hell and that in other worlds. The second section of this chapter is further divided into three parts to observe the sentence-serving time in different hells. They are (1) the relative time between hells and the human world, (2) the relative time of leaving hell, and (3) the relative time of all living beings in hell and those in other worlds. The comparison is also shown and arranged in a table. The third section is related to the number, contents, and names of hells. The author also generalizes and organizes these data and states different statements of the sutras.
Chapter four mainly explores the personnel structure in hell, and is divided into two sections. The first section is about the officials in hells, which is described in terms of several different categories: king of Hell, five angels of Hell, the judge of Hell, the chiefs of every hell, and the deities responsible for weighing good and evil. In addition, the Bodhisattva of Inferno (地藏王菩薩) is also mentioned. The deities responsible for weighing good and evil include many different deities documented in various sutras as well as other deities mentioned in some sutras translated in the Suei Dynasty. Section two discusses the ghost soldiers who are responsible for carrying out sentences. The origin of these ghost soldiers and features of their work are introduced. Besides, this section also looks into the question of how to classify these ghost soldiers.
Chapter five addresses the karma relationship between hell and the human world. This chapter is divided into four sections so as to investigate the relationship between evil deeds and hell. That is, the first section is about the influences of bad karma, the second section is about returning the favors while alive, and the third section is about the dire situation of several mental evils. According to the definition of Buddhism, the judging principles of good and evil is based on ethics and religion. Then, the author makes a list of ten evils.
In the first section, the author first explains the three karmas, and then respectively lists the ten evils: killing, stealing, adultery, boasting, reproving, fermenting dissension, seducing, greed, blindness, and wickedness. The consequences of these evils are also shown: (1) poetic justice: deserving the punishment in this life, (2) later punishment: doing some evils in this life and receiving the punishment in the next life, and (3) afterward punishment: doing some evils in this life and receiving the punishment after many lives and destined calamities.
The second section describes the horrible experiences one has to go through when he or she is approaching death. At that time, the ghost soldiers will morph into dreadful monsters to apprehend his or her soul. Besides, this section also describes the situation of one’s soul waiting for trial shortly after one is dead.
The third section explains that the most important key feature of hell is “conversion.” If one can change one’s thoughts, try to discard the ten evils and follow the ten goods, then the situation will be converted at once. The foundation of Buddhist good lies in the regulations of ethics, or the filial piety. And it is also based on the principles of equality and sympathy. In other words, the fortune and misfortune of this life depends on the accumulated karma of the past lives. And the good and evil one does in this life will determine where his or her soul will go after death.
The fourth section is about the tortured in hell, exploring their looks at the point of death and their situations of serving their sentences.
Chapter six is mainly about the circumstances analysis of hell. In order to analyze the circumstances of hell, this chapter is divided into four sections. The first section is about “character” circumstances analysis. There are four types of characters in sutras. They are hell characters, devout characters, ghost characters, and other characters. There are many special characters with distinct images in sutras. The characters analyzed in this chapter are not confined to ordinary characters, but also include heavenly gods and hungry ghosts who were once very active in the human world. Since some special deeds of them have great significance for humans, they are discussed here in this section. The second section is focused on “animals” circumstances analysis. Four animals in hell are analyzed here. In addition to the impressive large Sea Dragon King and Dragon Prince, the others are executive animals, including the evil dragon with one thousand heads, wicked serpents and fishes, fifty billion worms, the copper dog, the strong dog with an open mouth, etc. The third section is primarily about “utensils” circumstances analysis. Some special execution utensils are discussed in detail here. As for the fourth section, it is about “other forces” circumstances analysis. It analyzes the dreadful and inexhaustible execution weapons in nature, such as “fire,” “wind,” and “water.”
Chapter seven addresses the influence of hell concepts on the classical novels. According to the literature, there hadn’t been any novels regarding hell from pre-Chin Dynasty period to the Han Dynasty. However, there had been some documents or folklores about where souls would go after death. Lu Shiun (魯迅) once stated in his own work, A Concise History of Chinese Novels (《中國小說史略》), that the Chronicle of Ghosts Suffering Injustice (《冤魂志》) written by Yan Jr Tuei (顏之推) is the first one of its kind to mix the Confucian concepts with Buddhist concepts. It’s clear and apparent evidence that since the East Han Dynasty, the concept of hell described in sutras, combined with the Confucian concept of good deeds begetting good deeds, deeply influences the development of Chinese novels.
Gradually, the concept of hell has been incorporated into the themes of Chinese novels. The employment and changes of this concept also vary according to the purposes and intentions of the authors. At first, the concept of the trials and horrible characters in hell is used to persuade people to practice virtue. Later on, the same concept is used to reflect the social reality or to give vent to the frustrations or indignations of the authors. As a result, the structures and characters of hell described in some satirical works are a far cry from the original ones documented in sutras. Apparently, the authors’ purpose is not to describe hell or the karmas, but to denounce the distorted social reality by means of folk beliefs. Since these satirical novels are not really concerned with the concept of hell, there won’t be further discussions about them in this thesis.
Chapter seven is divided into four sections and they are mainly about ghost soldiers, punishments in hell, king of Hell, and the eighteen-level hell. As for chapter eight, it is the final chapter that summarizes the whole thesis. |
