..續本文上一頁狹義則是指「善習、善行」。所以，我們可從佛 教的瑜伽菩薩戒本了解其倫理觀。今特別就「第九、性罪不共戒」討論之。
若依一般佛教的倫理觀，殺生、不與取(偷盜)、欲邪行(邪淫)等叁種身體行 爲，以及妄語、離間語、粗惡語、绮語等四種言語行爲是屬于「性罪」，也就是，這七 類行爲的動機通常是起于雜染(貪瞋癡)，結果造成傷害或損害他人。所以從動機及結 果來看，這些行爲的性質是惡的。
若根據瑜伽菩薩戒本「第九、性罪不共戒」：「若諸菩薩安住菩薩淨戒律儀，善權 方便，爲利他故，于諸性罪少分現行，由是因緣，于菩薩戒無所違犯，生多功德」的敘 述，此七類性罪(性質是惡的行爲或言語)，若結果是「利他」、動機是「憐愍」，則 可能是一種「善權方便」，不僅不是惡的行爲或言語，而且反而有很多功德。分析如 下：
一、結果是「利他」。其中可再分兩種狀況：
1.權衡損害之輕重性。爲不讓惡人造損害性重大的惡業而得大苦果，甯願自己以損 害性較輕的殺、盜等行爲製止，而讓自己承受, 惡業果報。
如：「菩薩見劫盜賊，爲貪財故，欲殺多生，或複欲害大德、聲聞、獨覺、 菩薩，或複欲造多無間業。」或如：「菩薩見有增上、增上宰官、上品暴惡，于 諸有情無有慈愍，專行逼惱。」又如：「菩薩見劫盜賊奪他財物，若僧伽物、窣 堵波物，取多物已，執爲己有，縱情受用，菩薩見已，起憐愍心，于彼有情發生 利益安樂意樂，隨力所能，逼而奪取，勿令受用如是財故，當受長夜，無義無利 。」等等。
2.損己利人。如：「我若斷彼惡衆生命，墮那落迦，如其不斷，無間業成，當受大 苦，我甯殺彼墮那落迦，終不令其受無間苦。」又如：「菩薩處在居家，見有母邑現無 系屬，習淫欲法，繼心菩薩，求非梵行。菩薩見已，作意思惟：『勿令心恚，多生非 福，若隨其欲，便得自在，方便安處，令種善根，亦當令其舍不善業。』住慈愍心，行 非梵行。雖習如是穢染之法，而無所犯，多生功德。」
二、動機是「憐愍」。如：「以憐愍心，而斷彼命。由是因緣，于菩薩戒無所違 犯，生多功德。」不與取(偷盜)、欲邪行(邪淫)等性罪也可以援用同樣的原則。又 如《菩薩戒二十攝頌》11頌雲：『由具悲愍非爲惡。』」
由此可知，瑜伽菩薩戒本之善惡行爲，是依據動機與結果而判斷；若結果是「利 他」、動機是「憐愍」，則可能是一種「善權方便」，不僅不是惡的行爲或言語，而且 反而有很多功德。換言之，瑜伽菩薩戒本並沒有預設任何行爲是絕對善或惡(例如主
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張：殺人、偷盜等行爲之性質一定是惡，不論動機是否出于善意，結果是否有利于他 人)。
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The Psychology and Ethics
of the
Yogaacaara Bodhisattva Precepts
Ven. Hui-min
Associate professor,
National Institute of the Arts
Summary
Previously , most glosses and research on the Yogaacaara Bodhisattva Precepts had taken the vantage of the Six Paramitas or the Four Samgrahas. In this paper I use statistics and analysis to examine the psychology and ethical standpoints of the Yogaacaara Bodhisattva Precepts .
First , I pide the contents of the Precepts concerning the mental elements into three categories , the Polluted Breach , the Non-polluted Breach , and the Non-breach , in accordance with the definitions of the Yogaacaara School. This school”s classes of vexations are also used to clarify these three categories. Next , I have made classifications and statistics for the mental elements conditions of the Polluted Breach , the Non-polluted Breach , and the Non-breach , so that the Bodhisattva practitioner may recognize each psychological state. In this way , when such moods occur, the practitioner is aware that they may cause certain behaviors and breaches of the precepts.
The Yogaacaara Bodhisattva Precepts are similar to other Bodhisattva precepts in that they emphasize preventing psychological conditions relating to the four main precepts governing greed, stinginess, anger, and insolent to others. As to the 43 secondary precepts , statistics show that moods motivated by hate (aaghaata) , springing from Polluted Breach mental elements , are listed the most times (19). If the closely related moods of anger and enmity are included, the count goes up to 25, accounting for 58% of the total. From this we may see that ”hate” is the main objective of the Yogaacaara Boddhisttva Precepts.
In the category of Non-polluted breaches , laziness (aalasya-kausiidya) appears most often , accounting for some 21% of the total with 19 appearances. This shows that diligence is a key mental element of the Yogaacaara Bodhisattva Precepts.
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The conditions relating to Non-breaches most often appearing is taming and subduing, at 15 times about 35% of the total. Motivated by good intent, this type of behavior brings living creatures harmony with good dharma , so it is classified as a Non-breach.
Analyses of the Ninth , the some main crimes which are in special condition , shows that the standards by which good and bad behavior are measured in the Precepts are the motives and results. If the result is altruistic , and the motive is sympathy , this behavior may be a sort of convenience. Such an act does not count as bad behavior or language , but rather earns great merit. In other words , the Precepts do not designate any particular action as being absolutely good or bad (such as maintaining that killing or robbing and so on are absolutely bad regardless of whether or not the motive is good and the results are altruistic.)
key words: 1. Yogaacaara Bodhisattva Precepts 2. mental elements 3. precept by natrue 4. hate 5. sympathy
《瑜伽菩薩戒本之心理與倫理觀》全文閱讀結束。