Ten Evil Deeds

　　十惡：

　　There are ten demeritorious deeds from which Buddhists are advised to keep away. These deeds are rooted in greed, hatred and delusion, and will bring suffering to others but especially to oneself in this life and later lives. When a person understands the Law of Kamma and realizes that bad deeds bring bad results, he will then practise Right Understanding and avoid performing these actions.

　　There are three bodily actions which are kammically unwholesome. They are: (1)Killing of living beings,(2)Stealing, and (3)Unlawful sexual intercourse. These bodily deeds correspond to the first three of the Five Precepts for people to follow.

　　佛陀指示我們遠離十種惡行。這十種惡行紮根于貪、嗔、癡，它們嚴重影響了我們的生活，甚至來生。當我們了解「業力」這種學說時，就應當了解造成惡業的就是這十種惡行。

　　我們的「身」行，能創造叁種惡行：

　　一、殺害生命。

　　二、偷盜。

　　叁、邪淫(不正當的性行爲)。

　　The effects of killing to the performer of the deed are brevity of life, ill-health, constant grief due to the separation from the loved, and living in constant fear. The bad consequences of stealing are poverty, misery, disappointment, and a dependent livelihood. The bad consequences of sexual misconduct are having many enemies, always being hated, and union with undesirable wives and husbands.

　　Four verbal actions are kammically unwholesome, and they are as follows: (1)Lying, (2)Slander and tale-bearing, (3)harsh speech, and (4)Frivolous and meaningless talk. Except for lying, the other unwholesome deeds performed by speech may be viewed as extensions of the Fourth Precept.

　　對治這叁種惡行，就是持守五戒中的前叁戒：不殺生、不偷盜、不邪淫。殺生剝奪了一切衆生平等的生命，導致無法生起慈悲心。偷盜助長了貪欲。邪淫敗壞社會倫理關系。

　　我們的「語」行，創造四種惡行：

　　一、妄語。

　　二、绮語。

　　叁、惡口。

　　四、兩舌。

　　The bad consequences of lying to the one who performs the deed are being subject to abusive speech and vilification, untrustworthiness, and physical unpleasantness. The bad effect of slandering is losing one”s friends without any sufficient cause. The results of harsh speech are being detested by others and having a harsh voice. The inevitable effects of frivolous talk are defective bodily organs and speech which no one believes.

　　The three other demeritorious deeds are performed by the mind, and they are as follows: (1)Covetousness, or eagerly desirous especially of things belonging to others, (2)Ill-will, and (3)Wrong view. These three deeds correspond to the three evil roots of greed, hatred and delusion. The non-observance of the Fifth Precept of abstention from intoxicants can not only lead to the performance of these three demeritorious mental actions after the mind is intoxicated, but also the other demeritorious deeds performed by body and speech.

　　對治這四種惡行，必須持四種語戒：不妄語、不绮語、不惡口、不兩舌。 妄語、绮語造成我們的真性晦黯，無法認清真實。惡口助長了嗔恚心。兩舌造成人 與人之間或社會風氣敗壞。

　　我們的「意」行，創造叁種惡行：

　　一、貪欲。

　　二、嗔恚。

　　叁、愚癡。

　　這叁種惡行是一切惡行的根本。我們持守五戒，主要的就是要對治這叁種惡根。有效的壓抑「意」的種種惡行，也就是有效的壓抑了「身」與「語」的種種惡行。我們的欲望永遠得不到滿足，惡行爲我們帶來醜陋、病痛、和令人討厭的來世。邪見令我們生起不良的欲望、導致愚癡和沒有智慧，並受到病魔的糾纏和被人批評。

　　The undesirable result of covetousness is the non-fulfillment of one”s wishes. The consequences of ill-ill are ugliness, manifold diseases, and having a detestable nature. Finally, the consequences of false view are having gross desires, lack of wisdom, being of dull wit, having chronic diseases and blameworthy ideas.

　　A person should always perform good actions and restrain himself from doing evil actions. If, however, a person has performed an evil action, it is necessary for him to realize where he has done wrong and make an effort not to repeat the mistake. This is the true meaning of repentance, and in this way only will a person progress along the noble path to salvation.

　　一個人要永遠的實現善行和回避惡行。當一個人有意或無意間做了惡行，他應該清楚的知道他做了什麼，他應該馬上反省，對自己的惡行做出補救或忏悔，同時努力的使自己不再重蹈覆轍。一個人要獲得聖道的生活和自我解脫，唯一的辦法就是實現善行。

　　Praying for forgiveness is meaningless if, after the prayer is made, a person repeats the veil action again and again. Who is there to ”wash away a person”s sins” except he himself

　　 This has to begin with realization, the wonderful cleansing agent. First, he realizes the nature of his deed and the extent of the harm incurred. Next, he realizes that this deed is unwholesome, learns from it, and makes the resolution not to repeat it. Then, he performs many good deeds to the affected party as well as to others, as much as possible. In this way, he overcomes the effect of bad deed with a shower of good deeds.

　　爲贖罪而祈禱，是沒有意義的。當禱告過後，他又我行我素的從事惡行。什麼人能替你洗清罪孽？除了你自己，什麼人也辦不到，唯有通過自我的證悟。首先他必須了解自己所做的惡行，造成的傷害有多大，其次，他必須清楚的了解，自己所做的是惡行，盡力的以自己的善行來補救，並從中學習，不再重犯。這樣一來，他就可以以善行來克服和減輕惡行所造成的果報了。

　　No wrong does, according to Buddhism, is beyond redemption or rehabilitation, especially with realization and Right Effort. To be seduced into believing that a person can ”wash away” his bad deeds through some other ”miraculous” way is not only a mere superstition, but worse, it is also not useful particularly to the spiritual development of the person himself. It will only cause him to continue to remain ignorant and morally complacent. This misplaced belief can, in fact, do a person much more harm than the effects of the wrong deed he feared so much.

　　在佛教裏沒有所謂「永遠的罪人」，尤其是那些覺悟和精進于佛法的人。一個人如果被誤導，從而相信可以通過「神奇的力量」來消除「罪孽」，這是一種迷信。更糟糕的是，這種迷信不但無助于心靈的發展，同時還使道德淪喪。這種錯誤的信仰，給人帶來的傷害，遠遠超越他所害怕的「罪孽」帶給他的惡果。

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