孟子思想與佛教戒律之相關性探討

本文係透過對佛教戒律的意涵和孟子的「仁義」思想進行比較性探討。此中，佛教戒律含括了「調伏身心」、「去惡修善」、「長養菩提心」等意涵。而孟子思想則提及萬物之理皆備於己身，故透過自我反省、謙卑改過，才能夠將合乎於「道」之仁心擴展至行為表現、待人接物（「義」）。就此而言，不論是佛教的戒律思想或是孟子的仁義思想，皆是落實於對自我身心的收攝，並延伸至自己與其他眾生之間的相處關係。至於其共同宗旨，皆不離於「無私」（不分別）、「視人如己」（同理心）、「不忍一切眾生受傷害」（慈悲心），並以此為基礎拓展為利益一切眾生之菩提心與菩提行。由此可知，「攝心」為「持戒」與「仁義」的基礎，又以「心」不離「行」，「行」不離「心」之故，呈顯出世間萬法與諸法實相之間所具「體」與「用」；「理」與「事」不二的特性。

關鍵字

戒律；仁義；孟子；菩提心；體用不二

並列摘要

This article is a comparative study of the meaning of Buddhist precepts and Mencius's ＂Benevolence and Righteousness＂ thought. Among them, the Buddhist precepts include meanings such as ＂contemplating and restraining behavior＂, ＂eliminating evil and cultivating good＂, and ＂cultivating bodhicitta＂. Mencius thought that the principles of all things are in one's own body, so through self-reflection and humility and reform, the benevolence that fits the ＂Tao＂ can be extended to the manifestation of behavior and dealing with others (＂Righteousness＂).In this regard, both Buddhism's precepts and Mencius's thoughts of Benevolence and Righteousness are implemented in the restraint of self-behavior and collect the mind, and extend to the relationship between oneself and other sentient beings. As for their common purpose, they are inseparable from ＂selflessness＂ (no distinction), ＂seeing others as yourself＂ (empathy), and ＂cannot bear all sentient beings to be harmed＂ (compassion).Based on this, it is expanded to bodhicitta and behaviors that benefit all sentient beings. It can be seen from this that ＂collecting the mind＂ is the basis of ＂preserving the precepts＂ and ＂Benevolence and Righteousness.＂ In addition, because ＂mind＂ and ＂behavior＂ are inseparable from each other, it shows the world's dharma (＂action＂ or ＂phenomenon＂) and reality (＂essence＂ or ＂real＂) is beyond duality.

並列關鍵字

Precepts ； Benevolence and Righteousness ； Mencius ； Bodhicitta ； Unity Essence and Action

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