..续本文上一页狭义则是指「善习、善行」。所以，我们可从佛 教的瑜伽菩萨戒本了解其伦理观。今特别就「第九、性罪不共戒」讨论之。
若依一般佛教的伦理观，杀生、不与取(偷盗)、欲邪行(邪淫)等三种身体行 为，以及妄语、离间语、粗恶语、绮语等四种言语行为是属于「性罪」，也就是，这七 类行为的动机通常是起于杂染(贪瞋痴)，结果造成伤害或损害他人。所以从动机及结 果来看，这些行为的性质是恶的。
若根据瑜伽菩萨戒本「第九、性罪不共戒」：「若诸菩萨安住菩萨净戒律仪，善权 方便，为利他故，于诸性罪少分现行，由是因缘，于菩萨戒无所违犯，生多功德」的叙 述，此七类性罪(性质是恶的行为或言语)，若结果是「利他」、动机是「怜愍」，则 可能是一种「善权方便」，不仅不是恶的行为或言语，而且反而有很多功德。分析如 下：
一、结果是「利他」。其中可再分两种状况：
1.权衡损害之轻重性。为不让恶人造损害性重大的恶业而得大苦果，宁愿自己以损 害性较轻的杀、盗等行为制止，而让自己承受, 恶业果报。
如：「菩萨见劫盗贼，为贪财故，欲杀多生，或复欲害大德、声闻、独觉、 菩萨，或复欲造多无间业。」或如：「菩萨见有增上、增上宰官、上品暴恶，于 诸有情无有慈愍，专行逼恼。」又如：「菩萨见劫盗贼夺他财物，若僧伽物、窣 堵波物，取多物已，执为己有，纵情受用，菩萨见已，起怜愍心，于彼有情发生 利益安乐意乐，随力所能，逼而夺取，勿令受用如是财故，当受长夜，无义无利 。」等等。
2.损己利人。如：「我若断彼恶众生命，堕那落迦，如其不断，无间业成，当受大 苦，我宁杀彼堕那落迦，终不令其受无间苦。」又如：「菩萨处在居家，见有母邑现无 系属，习淫欲法，继心菩萨，求非梵行。菩萨见已，作意思惟：『勿令心恚，多生非 福，若随其欲，便得自在，方便安处，令种善根，亦当令其舍不善业。』住慈愍心，行 非梵行。虽习如是秽染之法，而无所犯，多生功德。」
二、动机是「怜愍」。如：「以怜愍心，而断彼命。由是因缘，于菩萨戒无所违 犯，生多功德。」不与取(偷盗)、欲邪行(邪淫)等性罪也可以援用同样的原则。又 如《菩萨戒二十摄颂》11颂云：『由具悲愍非为恶。』」
由此可知，瑜伽菩萨戒本之善恶行为，是依据动机与结果而判断；若结果是「利 他」、动机是「怜愍」，则可能是一种「善权方便」，不仅不是恶的行为或言语，而且 反而有很多功德。换言之，瑜伽菩萨戒本并没有预设任何行为是绝对善或恶(例如主
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张：杀人、偷盗等行为之性质一定是恶，不论动机是否出于善意，结果是否有利于他 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
《瑜伽菩萨戒本之心理与伦理观》全文阅读结束。