第十二講 佛教的動物觀與環境觀 授課教師：國立臺灣大學哲學系 蔡耀明 教授 佛學概論 第十二講 佛教的動物觀與環境觀 授課教師：國立臺灣大學哲學系 蔡耀明 教授 【本著作除另有註明外，採取創用CC「姓名標示－非商業性－相同方式分享」臺灣3.0版授權釋出】

佛學概論 佛教的動物觀與環境觀 蔡耀明 第14週 2012/05/22

閱讀材料 Damien Keown, “Chapter 3: Animals and the Environment,” Buddhist Ethics: A Very Short Introduction, Oxford: Oxford University Press, 2005, pp. 39-52. 蔡耀明，〈《大般若經》的嚴淨佛土所透顯的環境倫理觀〉，《鵝湖學誌》第25期（2000年12月），頁61-97.

Animals and the environment Article I Animals and the environment http://www.babynet.com.hk/content/%E8%B2%93%E8%82%89%E7%BD%90%E9%A0%AD%E5%BB%A3%E8%A5%BF%E5%87%BA%E7%8F%BE%E3%80%8C%E5%93%AD%E6%B3%A3%E7%9A%84%E8%B2%93%E3%80%8D-%E6%B4%BB%E7%94%9F%E7%94%9F%E8%A2%AB%E6%93%A0%E6%88%90%E3%80%8C%E8%B2%93%E8%82%89%E7%BD%90%E9%A0%AD%E3%80%8D%E5%9C%96

Buddhism is often seen as an ‘eco-friendly’ religion with an expanded moral horizon encompassing not just human beings but also animals and the environment. It is generally thought to have a more ‘enlightened’ attitude to nature than Christianity, which has traditionally taught that mankind is the divinely appointed steward of creation holding authority over the natural order.

On a more theoretical level, the doctrine of dependent origination is interpreted by some as teaching that the entire cosmos has an underlying metaphysical unity in terms of which all phenomena are linked in a delicate and complex web of relationships.

Ethical attitudes and the place of animals The Sutta Nipata categorically states: Let him neither kill, nor cause to be killed any living being, or let him approve of others killing, after having refrained from hurting all creatures, both those that are strong and those that tremble in the world. (v.393) It is often stated that enlightened beings ‘show kindness and live with compassion for the welfare of all living beings’.

The Mahayana emphasis on the ‘great compassion’ of bodhisattvas, and the Yogacara notion of the ‘embryonic Buddha’ which holds that the universal seed of Buddhahood is present in all living beings, including animals, further strengthen the ethical identification between self and others which is vital to ecological concern.

Plant life and wilderness The nature of plant life in Buddhism is similarly opaque. It is difficult to state definitively whether early Buddhists believed plants and vegetation to be on a par with other beings that suffer, or whether they were considered to be non-sentient. As for the wilderness that forms an important part of the ecological agenda today, Buddhism gives no specific injunctions for its conservation, although aesthetic references to wild nature are found.

The ‘hermit strand’ One of the most effective arguments for preserving the wilderness lies in what has come to be known as the ‘hermit strand’ in Buddhism. Identified initially by Lambert Schmithausen, this strand has to do with the advice given to hermits to live in natural surroundings in order to pursue the path of liberation without distraction.

The ‘hermit strand’ The Buddha left a palace to live in the forest, and if there were no wilderness the religious seeker would be unable to seek refuge from active life. This seems to be one reason why the wilderness ought to be preserved.

Equality or hierarchy? One of the most important questions that an ethics concerned with the natural world may ask has to do with which forms of life merit moral consideration. There is no clear Buddhist position on this issue, but the view that all beings are equal and consequently deserve equal moral consideration is not easy to establish on Buddhist principles. Instead, Buddhism seems to assume a hierarchical structure among the living creatures in the universe.

Vegetarianism Vegetarianism is an often-debated issue in environmental literature. Though vegetarianism is sometimes thought harmful to ecology by those who consider humans as biologically meat-eaters, or see meat-eating as an important practice to control certain animal populations, arguments in support of vegetarianism are more common.

Vegetarianism Two reasons are frequently mentioned in favour of vegetarianism. First, many see modern ways of meat acquisition as harmful to the balance of nature since animals that are being reared for their meat consume far greater resources than they yield. This renders the entire process uneconomic and wasteful. Second, animals suffer when they are killed. This is known as the ‘humane’ argument and its aim is to reduce and ultimately put an end toanimal suffering.

Animal experimentation Vivisection in recent times has come to symbolize unnecessary cruelty to animals and a disregard for their suffering. http://tw.knowledge.yahoo.com/question/question?qid=1010030307116

Article II 〈《大般若經》的嚴淨佛土所透顯的 環境倫理觀〉 http://pets.nownews.com/2011/11/25/11507-2761010.htm

一、前言 二、《大般若經》對自然界的關懷、認識語 說明 三、一般對於自然界的三種態度及其行動取向 四、 《大般若經》的嚴淨佛土在環境倫理觀的 樞紐地位：由隨順自然界進而對自然界以 修持來轉型 五、隨順自然的環境倫理觀 六、對自然界以修持來轉型的環境倫理觀 七、結論

隱藏版 佛經經證

經證一：《雜阿含‧89經》(節錄) 一時，佛住舍衛國祇樹給孤獨園。 時，有年少婆羅門名優波迦，來詣佛所，與世尊面相問訊慰勞已，退坐一面，白佛言：「瞿曇！諸婆羅門常稱歎邪盛大會，沙門瞿曇亦復稱歎邪盛大會不？」 佛告優波迦：「我不一向稱歎，或有邪盛大會可稱歎，或有邪盛大會不可稱歎。」 優波迦白佛：「何等邪盛大會可稱歎？何等邪盛大會不可稱歎？」 佛告優波迦：「若邪盛大會繫群少特牛、水特、水牸，及諸羊犢、小小眾生悉皆傷殺，逼迫苦切，僕使作人，鞭笞恐怛，悲泣號呼，不喜不樂，眾苦作役。如是等邪盛大會，我不稱歎，以造大難故。若復大會不繫縛群牛，乃至不令眾生辛苦作役者。如是邪盛大會，我所稱歎，以不造大難故。」

經證二：《雜阿含‧93經》(節錄) 佛告婆羅門：「或有一邪盛大會主行施作福而生於罪，為三刀劍之所刻削，得不善果報。何等三？謂身刀劍、口刀劍、意刀劍。 何等為意刀劍生諸苦報？如一會主造作大會，作是思惟：『我作邪盛大會，當殺爾所少壯特牛，爾所水特、水牸，爾所羊犢及種種諸蟲。』是名意刀劍生諸苦報。如是施主雖念作種種布施、種種供養，實生於罪！ 云何為口刀劍生諸苦報？有一會主造作大會，作如是教：『我今作邪盛大會，汝等當殺爾所少壯特牛，乃至殺害爾所微細蟲。』是名口刀劍生諸苦報，大會主雖作是布施、供養，實生於罪！ 云何為身刀劍生諸苦報？謂有一大會主造作大會，自手傷殺爾所特牛，乃至殺害種種細蟲，是名身刀劍生諸苦報。彼大會主雖作是念種種布施、種種供養，實生於罪！」

經證三：《雜阿含‧95經》(節錄) 時，有生聞婆羅門來詣佛所，與世尊面相問訊慰勞已，退坐一面，白佛言：「瞿曇！我聞瞿曇說言：『唯應施我，不應施餘人；施我得大果，非施餘人而得大果。應施我弟子，不應施餘弟子；施我弟子得大果報，非施餘弟子得大果報。』云何？瞿曇！作是語者，為實說耶？非為謗毀瞿曇乎？為如說說、如法說耶、法次法說，不為餘人以同法來訶責耶？」 佛告婆羅門：「彼如是說者，謗毀我耳！非如說說、如法說，法次法說，不致他人來以同法呵責。所以者何？我不如是說：『應施於我，不應施餘；施我得大果報，非施餘人得大果報。應施我弟子，施我弟子得大果報，非施餘弟子得大果報。』然，婆羅門！我作如是說者：『作二種障，障施者施、障受者利，婆羅門乃至士夫，以洗器餘食著於淨地，令彼處眾生即得利樂。我說斯等亦入福門，況復施人？』

經證四：《雜阿含‧98經》(節錄) - part 1 如是我聞： 一時，佛在拘薩羅人間遊行，至一那羅聚落，住一那羅林中。 爾時，世尊著衣持鉢，入一陀羅聚落乞食，而作是念：「今日大早，今且可過耕田婆羅豆婆遮婆羅門作飲食處。」 爾時，耕田婆羅豆婆遮婆羅門五百具犁耕田，為作飲食。時，耕田婆羅豆婆遮婆羅門遙見世尊，白言：「瞿曇！我今耕田下種，以供飲食，沙門瞿曇亦應耕田下種，以供飲食。」 佛告婆羅門：「我亦耕田下種，以供飲食。」 婆羅門白佛：「我都不見沙門瞿曇若犁、若軛、若鞅、若縻、若鑱、若鞭，而今瞿曇說言：『我亦耕田下種，以供飲食。』」

經證四：《雜阿含‧98經》(節錄) - part 2 爾時，耕田婆羅豆婆遮婆羅門即說偈言： 「自說耕田者， 而不見其耕， 為我說耕田， 令我知耕法。」 爾時，世尊說偈答言： 「信心為種子， 苦行為時雨， 智慧為時軛， 慚愧心為轅， 正念自守護， 是則善御者。 包藏身口業， 知食處內藏， 真實為真乘， 樂住為懈息， 精進為廢荒， 安隱而速進。 直往不轉還， 得到無憂處。 如是耕田者， 逮得甘露果； 如是耕田者， 不還受諸有。」

經證四：《雜阿含‧98經》(節錄) - part 3 時，耕田婆羅豆婆遮婆羅門白佛言：「善耕田！瞿曇！極善耕田！瞿曇！」於是耕田婆羅豆婆遮婆羅門聞世尊說偈，心轉增信，以滿鉢香美飲食以奉世尊。世尊不受，以因說偈得故。即說偈言： 「不因說法故，受彼食而食。」… 時，耕田婆羅豆婆遮婆羅門白佛言：「瞿曇！今以此食安著何處？」 佛告婆羅門：「我不見諸天、魔、梵、沙門、婆羅門、天神、世人堪食此食而得安身。婆羅門！汝持此食著無虫水中，及少生草地。」 時，婆羅門即持此食著無虫水中，水即煙起涌沸，啾啾作聲。如熱丸投於冷水，啾啾作聲。如是彼食投著無虫水中，煙起涌沸，啾啾作聲。

經證四：《雜阿含‧98經》(節錄) - part 4 　時，婆羅門作是念：「沙門瞿曇實為奇特！大德大力，乃令飲食神變如是。」 　　 時，彼婆羅門見食瑞應，信心轉增，白佛言：「瞿曇！我今可得於正法中出家、受具足不？」 　　佛告婆羅門：「汝今可得於正法中出家、受具足，得比丘分。」彼即出家已，獨靜思惟：「所以族姓子剃除鬚髮，著袈裟衣，正信非家，出家學道……。」乃至得阿羅漢，心善解脫。

版權聲明 頁碼 作品 版權標示 作者 / 來源 5-15 Buddhism is often……for their suffering. 《Buddhist Ethics：A Very Short Introduction》， 作者：Damien Keown，出版社：Oxford─Oxford University Press， 出版年：2005，PP.39-52。 依據著作權法第 46、52、65 條合理使用。 15 Flickr / pobby-dog (http://www.flickr.com/photos/pobby-dog/3384736801/)， 瀏覽日期 2012/06/13。 19-25 一時，佛住舍……，心善解脫。 《雜阿含經》宋天竺三藏求那跋陀羅譯