试论“护生须是杀”的伦理实践意趣

An Attempt of Argument of “Killing For Protecting Living” In The Ethical Practice

在佛教的伦理实践中,主要以慈、悲、喜、舍为路径;而在戒律上,以"不杀生"戒为首的五戒乃是大小乘佛教所共遵。然而,在太虚大师的《生活与生死》一文中,却有"护生须是杀,杀尽乃安生"之句。考其所说,乃古时禅德之说法。虽然禅宗向来有"杀佛杀祖"之说,而"护生须是杀"的说法在伦理实践上却并不寻常。因是之故,便意欲就"护生须是杀"这一主题展开,试图从佛教大小乘之经论典籍中去发现并证明"护生须是杀"这样的一种伦理实践的发展和演进,并解释此护生观的意趣与路向。

In the ethical practice of Buddhism, the main path is Metta（Kindness） and Karuna （com- passion） ,Mudita （Delight） and Upekkha （Renunciation） ;And both the Mahayana and Hinayana observe the Five Disciplines in which the prohibition against killing life is ranked first. Yet there is a sentence that ＂Killing for protecting living,living peace in killing off＂ in the context of the Life Between Live and Death by the Master Taixu. Through tracking his words,it has found that this idea was came from the ancient masters of the Chan Buddhism,Even though the assertion of Chan Buddhism is ＂Killing Buddha and killing ancestors＂ , but the meaning of ＂Killing for protec- ting living＂ is difference. For this reason, the argument of this thesis would follow the question for demonstrating the development and evolution of ＂Killing for protecting Living＂ in the ethical practice, and explaining the meaning and direction in this kind of idea of protecting living.