This article starts with a discussion on the nature of universal ethics. By reviewing ideas from Confucius, Mencius, Socrates, Plato. Arisioile，Epicurus, Kanl. John Stuart Mid，John Dewey and modern moral philosopher Louis Pojman in regard to this issue，the author tries to define universal ethics as indispensable for human beings, for creating better well-being of individuals and communities. Universal ethics is also defined as expedient，valid and flexible in its reaching out from philosophers' metaphysical thinking to human lives for daily application. This application endows ethics with value，and makes it an inseparable part of human progress. At the same time，this application makes the character of ethics evident as from its many faceted variations in human use though its core principles are usually very few. Universal principles are not in change，but their applications should be. This implies a two-in-one character of universal ethics. The permanent and the impermanent are not in conflict. On the contrary，they are two in one. The same is with the relation between the one (few) and the many，or the principle and the application. These ideas underlie many important philosophies, and they are explicitly expressed in Buddhism. According to Yog?c?ra Buddhism，concepts and language are basically in the form of "universal attachment." "Universal ethics" is also a concept，in one sense. Concepts are created by human beings, and of course originate in accord with the law of dependent origination. Due to the ignorance of their nature，many sentient beings misconceive them as fixed and permanent，and are attached to them as if they are sacred goals. Why can sentient beings create the concept of universal ethics? It is because sentient beings have the purest nature that is the core or the true reality of universal ethics. They project that purest seed in their contemplation. Therefore，universal ethics is both inherent and created. Humanistic Buddhism as propagated by Master Hsing Yun is a Bodhisattva Way leading towards perfect enlightenment. Based on unlimited compassion and wisdom，sentient beings may practice Bodhisattva Way to benefit themselves and other sentient beings. Bodhisattvas should not only learn the highest and perfect wisdom，but also all kinds of worldly knowledge and skills. They learn to know themselves as well as other sentient beings. Their practice is beyond space and time limit，and signifies a globalization of leaching universal truth to all sentient beings at all times and through all generations from the past，present to the future，based on a kind consideration of individual difference among sentient beings, cultural and other factors. This consideration requires a localization of Buddhism. One uniqueness of humanistic Buddhism among many is to use expedient，valid and beneficial methods to teach universal truths inherently shared by all sentient beings, in order to help them awake from ignorance，greed，hatred and arrogance. 本文首先討論「普遍倫理」的本質定義.在討論孔子. 孟子. 蘇格拉底. 柏拉圖. 亞里斯多德. 伊比鳩魯. 康德. 杜威. 穆勒. 和現代倫理學家的觀點以後，作者把「普遍倫理」界定為創造個人及社會福祉所須. 「普遍倫理」亦界定為具方便. 有效和權宜等性質，尤其是當其由哲學家的形上思考走進人類的日常生活之時. 這種普遍倫理在日常生活中的用，賦予它多面向的變化，雖他的核心原理為數還是非常的少. 普遍原理是不變的，但其用卻須是能變的. 這點告訴我們普遍倫理有著二而一的性格. 常與無常並不是予盾的. 一與多，原理與用，彼此也不是矛盾的. 這些觀念在許多大哲學家的思想中都有，但佛教講得最徹底. 根據佛教瑜伽行派的看法，概念和語言基本上屬於「遍計所執性」. 「普遍倫理」就某一方面的觀點而言，也是個概念. 概念是人所創造的. 且也依著「依他起性」的原理被造. 眾生由於無知,將概念執著為有為常. 並奉以為生命之自標. 人何以能創造普遍倫理? 因他們具最清淨的本性，此清淨本性即是普遍倫理的真如. 他們把此清淨種子投射成理想的概念. 因此，普遍倫理既是創造,亦是本有. 星雲大師所提倡的人間佛教，是引導眾生邁向圓滿覺悟的菩薩大道. 眾生如能培養無量慈悲和智慧，便能真正自利利他. 菩薩不但學無上甚深的真理，也要遍學世間之學. 他們要了解自己，也要了解眾生，菩薩行超越時空傳播真理，具全球性，又兼顧地方的特性. 注意眾生的個別差異和文化等因素的不同. 人間佛教的特色之一是能使用方便. 有效而利益眾生的方法. 教導眾生本具的普遍倫理，以袪除貪瞋癡慢疑等煩惱根源.
