|
|
|
 |
|
|
|
|
|
|
善意的殺生是必要之惡？ ——佛教心理與倫理視角探討=Is Killing with Good-will a Necessary Evil? From the Perspectives of Buddhist Psychology and Buddhist Ethics |
|
|
|
| 著者 |
鄧偉仁 (著)
|
|---|
| 掲載誌 |
玄奘佛學研究=Hsuan Chuang Journal of Buddhism Studies
|
|---|
| 巻号 | n.40 |
|---|
| 出版年月日 | 2023.09 |
|---|
| ページ | 147 - 168 |
|---|
| 出版者 | 玄奘大學 |
|---|
| 出版サイト |
http://ird.hcu.edu.tw/front/bin/home.phtml
|
|---|
| 出版地 | 新竹市, 臺灣 [Hsinchu shih, Taiwan] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese |
|---|
| キーワード | 正義的戰爭=Just war; 佛教倫理=Buddhist Ethics; 善意的殺生=good-willing killing; 思心所=intention |
|---|
| 抄録 | 對眾生慈悲是佛教的核心精神，殺生是最不慈悲的表現，所造的殺 業也是比較重的惡業。然而翻開佛教經典以及古今佛教歷史，有許多例 證陳述有些殺生是不得已而為之，其動機是良善的，是為了保護眾生， 阻止惡行。本文意圖探討在佛教不殺生的普世價值下此類善意的殺生如 何被理解。雖然已經有不少研究佛教義理哲學、佛教倫理學、或佛教與 當代社會的學者，討論過相關議題，但各自有各自的理解與觀點。在這 個議題下，筆者認為目前的研究觀點仍有進一步討論的空間。有些學者 從動機的視角來理解善意的殺生不一定是惡業，因此在沒有其他選擇的 情況下，是對的行為、是該做的。也有其他學者，認為如果嚴格地根據 佛陀的教法來看，即便是善意的殺生，也是惡業，因此佛教無法同意善 意的殺生是對的，是該做的，即便是在沒有其他選擇的情況下。筆者根 據相關佛教文獻的分析與理解，同意即便是善意的殺生，也是惡業，但 不同意佛教絕對反對任何動機的殺生。這兩個陳述乍看下是明顯的矛 盾，筆者認為矛盾之處是因為我們對於佛教倫理的一致性與實用性有過 度的期待，認為佛教如果認為善意的殺生是惡業，就應該反對善意的殺生。反之，佛教如果不反對善意的殺生，那一定有合理的解釋，例如在 一定的情況下善意的殺生不是惡業。
Compassion for all sentient beings is the core value of Buddhism. Killing or harming is a profound antithesis to compassion. However, there are many accounts and stories in Buddhist scripture as well as in the Buddhist history in reality that narrate a type of killing motivated by compassion for the purpose of protecting sentient beings and stopping greater evil deeds. This article intends to discuss, in the framework of Buddhist universal value of non violence, extent to which the act of killing with good-will is justifiable. Although many studies have been done by scholars of Buddhist philosophy, Buddhist ethics, or Buddhism and the contemporary society on this issue, different scholars interpreted Buddhist texts differently and produced different theories or point of views in this regard. In my view, these theories and points of views require further examination.
Some scholars propose that killing with good-will does not necessarily constitute in bad karma, hence, it is not absolutely a wrongdoing, especially if this act is the last resort to stop greater evils. Other scholars, on the other hand, hold that Buddhist doctrine of non-violence should be observed strictly and therefore even the good-will killing is considered as bad karma. In my view, I agree that even good-will killing should be considered as bad karma, but disagree that Buddhism condemn all form of killing without exception. At first glance, that killing with good-will is bad karma, and that Buddhism does not necessarily condemn it, contradict each other, however, in my view, the apparent dilemma comes from our anticipation overly on the consistency and the practicality of Buddhist ethics, which entails that if good-will killing is a bad karma, it should be rejected. On the contrary, if we allow some form of good-willing killing, it must be justifiable and not be considered as a bad karma.
|
|---|
| 目次 | 一、問題所在與研究目的 151
二、善意的殺生？佛教心理分析 155
三、善意的殺生是必要之惡 160
四、結論 165 |
|---|
| ISSN | 18133649 (P) |
|---|
| ヒット数 | 69 |
|---|
| 作成日 | 2024.06.14 |
|---|
| 更新日期 | 2024.06.14 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
|
|
