善生子经：

「若索以得财，当常作四分，一分供衣食，二为本求利，藏一为储跱，厄时可求之。」[54]。

六、结语

从以上数据显示，阿含经编辑的时代，当时印度的农业已很成熟。像释迦族，是一稻作种族，历代族长的头衔有甘蔗王、

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斛饭王、净饭王、甘露饭王等，这与农耕栽培植物的名字有关。后来佛教传播的地方，几乎是吃米的民族居多。

由于农业的成就，应运推动工商业的发展。印度因铁器使用很早，金属工业亦带动了手工业的发展。由于农工产品的营销，而促进商业的繁荣。货币金融亦随商场的需要而活络。金钱往来的结果，导使社会价值观的改变。人心向往金钱，将花样百出，虽然社会因而多彩多姿，但亦引起问题重重。

为解决当时印度工商业萌芽时期的社会种种烦恼问题，而有佛教兴起，释尊以一大事因缘降生于世。佛陀的人格，说法的层次，僧伽团成立的楷模，阿含经皆有所收集。对原始佛教之研究，阿含经大体提供了佛法僧三大类的数据。本文从中，仅撷取其经济活动之部份，加以介绍叙述，裨便我们对当时印度经济社会的情形多一点了解。

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Ancient Indian Economic and Social Conditions as Seen in the Āgamas

Wu Yung-meng

The Āgamas not only provide ample material about the Buddha, the Dharma, and the Sangha for the Study of early Buddhism, but also a lot of information about the economic and social conditi9ns of ancient India. In this article, records concerning economic activities are taken out of the Āgamas and introduced to the leader, the historical background is analyzed, and the agricultural, industrial, and commercial conditions are related.

The Indian civilization started around the 25th-15th centuries B.C. In the tenth century B.C. the concept of the four castes had been established and iron tools had been used. There were many kinds of farming instruments. Cereal seeds were selected, farms were irrigated, fertilizers were used, and good lands were chosen for farming. Animal husbandry also showed great achievement. Agricultural success led to the development of handicrafts. Hundreds of kinds of things were made. Metallury, blacksmithery, pottery, wine making were all well developed. Free trading of handicrafts led to commercial prosperity. Gold currency was used as medium of trade. Loaning activities were frequent. Saving and investment were well-matched.

Commercial activities implied putting profit before righteousness. People pursued the gratification of their desires; moral and ethical values were shaken. It is in this historical background that Śākyamuni Buddha came into the world. He came for one great cause: to preach the Law for the benefit of all sentient beings. After the Buddha's Nirvāna, his disciples collected his teachings. When the Mayūra Kingdom unified India, Buddhism became the national religion. King Aśoka was devoted to

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the prapagation pf the Buddha's Law. He gathered all the teachings and made the Tripitaka--the Sutra, the Vinaya, and the Abhldharma--complete. Therefore the Āgamas provide us with much information about the economic and social conditions of Aśoka's time.

[1] 阿育王(Aśoka)，生死年月不详，但在位期间约公元前二六八—二三二年。他是印度孔雀王朝(Mayūra 317-180 B.C., or, 322-187 B.C.)的第三位王，杂阿含经第二十五卷，有「阿育王经」。依据阿育王经，可了解阿育王传的生平一番作为。至于考证文字见今人著作文献：中村元：「マウリヤ王朝の年代について」，东方学，一Ｏ。又「古代インドの社会的现实—マウリヤ王朝时代研究资料」，佛教研究，四，五，十、十一。宇井伯寿：「阿育王刻文」，印度哲学研究，四。Vincent A. Smith： "Asoka, the Buddhist Emperor of India, 1920.

[2] 阿育王曾遣王子偕传教士至师子国(锡兰)传教，据说师子国王率臣下六千人皈依佛教，古都康堤的佛牙寺，就供有一棵释尊的舍利—牙齿。以后成为南传系统，当今反哺佛法重新传回印度，就靠这一南传系统的锡兰—斯里兰卡菩提学会的佛教了。

[3] 大正新修大藏经，于日本大正十三年(1924)至昭和五年(1930)之间编印成八十五册。目前台湾流通的「大藏经」，乃从上述大正藏影印的：一是民国四十四—四十六年，中华佛教文化馆大藏经委员会影印﹔一是民国六十四年起，新文丰出版有限股份公司的影印，本文方便使用台湾流通本。

[4] 佛陀耶舍(buddhayaśas)，梵名。中译名：觉名、觉明、觉称。北印度罽宾国的人，为婆罗门种族。十三岁出家，精进不怠。到沙勒国，深受太子达摩弗多礼遇。时鸠摩罗什年十二，亦到沙勒国一年，从师游学，从罗什又随母还龟兹国。苻秦建元十八年九月苻坚之将吕光兵伐龟兹，带罗什走。师知之甚为怅叹。后来罗什住凉州姑藏，师知中土佛法甚盛，受请前来，时姚秦建初八年（东晋太元十八年，公元三九三年）。建初十年住长安，从事译经。建初十五年译长阿含经。竺佛念，凉州（甘肃，凉州府）人，幼年出家，志业坚精，并涉外典。苻秦建元年中，僧伽跋澄及昙摩难提来长安从事译经。师参与其事。前后译出十二部七十四卷云。圆寂长安。

[5] 瞿昙僧伽提婆(saṃghadeva)梵名，姓瞿昙氏。罽宾国人。早年参学访师，兼通三藏，为人俊朗，仪止温恭。前秦建元年中，来长安，建元十九年（东晋太元八月）四月礼请与竺佛念共译经。建元二十年与道安、僧伽跋澄，昙摩难提从事译经，译出增一阿含经等，不久道安圆寂，关中亦大乱。后通晓汉语，曾应庐山慧远之请，东晋太元十六年（苻登太初六年，公元三九一年）在般若台译经。隆安元年（公元三九七年）游建业，深得王公名流敬重，同年冬，译出中阿含经。

[6] 求那跋陀罗(guṇabhadra)，梵名。中印度人，婆罗门族。幼学五明诸论，博通天文、书算、医方、咒术。后读阿毘昙杂心，惊悟佛法而起崇信。但其家世奉外道，禁入沙门。只好舍家遁走，后落发，专攻三藏，志在大乘。反劝父母信佛正法。后抵师子国，取海道远行中国，途中风浪大作，师礼忏经咒，得观音护航云云。刘宋元嘉十二年（公元四三五年）抵达广州。住祇洹寺开始译经，深得上自帝王、丞相大官显要礼遇，译出杂阿含经、胜鬘经等良多。又讲经说法祈雨，灵验如神。泰始四年（公元四六八年）示寂，年七十五。