本文首先從佛化婚禮的面向和居士佛教發展的脈絡，來談從《阿含經》裡探討佛教婚姻觀的主要意義之所在。其次，是對「婚姻」和「婚姻觀」兩名詞略做釋義。再者利用CBETA電子佛典的利便，閱讀《大正新脩大藏經》阿含經部中提及「婚姻」的六筆經卷，指出原始佛教「非種姓的婚姻觀」或「生而平等的婚姻觀」的主張；再以比較常為人們引用和討論的《佛說尸迦羅越六方禮經》和《佛說善生子經》之不同版本的解釋，歸結出「平等對待的婚姻觀」或「守欲的婚姻觀」的看法。至於結論的部分，則就木村泰賢所提出的佛教研究應該包含「佛教與時代文明之關係」的主張，淺談當代佛教研究與時代性的問題。
As its starting point, this paper first draws upon the two contexts of the so-called "Buddhalized wedding" and of a layperson Buddhism and, in so doing, clarifies the major meaning of the Buddhist viewpoint with regard to marriage in the Āgama Sūtras. Second, it briefly discusses two terms: "marriage" and "the concept of marriage." Third, through the use of the Chinese Buddhist Electronic Text Association's (CBETA) Chinese Electronic Tripitaka to undertake a thorough search for the keyword hunyin 婚姻(marriage), six sūtras are partially cited. From these six scriptures, it is demonstrated that Early Buddhism concurrently encompassed the ideas and concepts of both a "non-caste" marriage and an "equal-at-birth" marriage. The two sūtras-Foshuo Shijialuoyue liufang li jing 佛說尸迦羅越六方經 andFoshuo Shanshengzi jing 佛說善生子經－which have previously been studied in Buddhist scholarly literature-are discussed in the remaining part of the third section. The point is clearly brought to the reader's attention that two Buddhist concepts of marriage exist, with the first being equal treatment between husband and wife and the second restrained lust, which dictates that sexual behavior is restricted to a certain individual, i.e., to a husband or a wife and/or a concubine (in pre-modern times). And finally, based on Taiken Kimura's claim that Buddhist studies should include the dimension of "the relation between Buddhism and epoch civilization," the notion of contemporary Buddhist studies and its epoch-ness is addressed in the short conclusion.
