2011年3月28日星期一

第二章 佛教支持素食主義的論據 11

Shravasti Dhammika, To EAT OR NOT TO EAT MEAT: A BUDDHIST REFLECTION

Chapter 2   Buddhist arguments for vegetarianism

11. (D) Although they may not have seen, heard or suspected that an animal was killed specifically for them, the monks must have been aware that it was killed for people who eat meat, and that in eating meat they would fall into this category.

(E) Even if their role in the death of a creature is only indirect and distant, genuine metta would urge one not to be involved in killing even to that extent. The Buddha said, “Just as a mother would protect her only child at the risk of her own life, like this one should develop an unbounded mind towards all beings and love to all the world. One should develop an unbounded mind, above, below and across, without obstruction…” (Sutta Nipata 149-50). He also said we should think like this, “I have love for footless creatures. I have love for the two-footed. I have love for the four-footed and I have love for many-footed creatures.” (Anguttara Nikaya II, 72). Saying “It wasn’t killed specifically for me and while I ate it my mind was filled with love” does not sound like the deep, kindly and pervasive love the Buddha asked us to develop. Rather, it sounds like a love restricted by rather narrow concerns.

達爾卡法師 著   伍煥炤 譯 :《吃肉還是不吃肉:佛教的反思》

第二章 佛教支持素食主義的論據

11. (四) 雖然他們可能沒有看到、聽到或懷疑這牲畜是特別為他們屠宰,比丘們應察覺到牠是為吃肉的人屠宰,而吃肉時他們便屬於這類人。

(五) 即使他們只是間接或隱約地導致一個眾生死亡,真正的慈心 (metta) 會促使人不牽涉入殺生的行為,姑且是以上的情況。佛陀說:「正如一位母親會不顧自己的生命來保護她唯一的孩子,人同樣應培育對眾生和世界無量的慈心。人應培育對十方世界,上、下、左右,不受阻擾的無量慈心。」(《經集》 149-50)。他說我們應該這樣想:「我對無足的眾生有愛,我們兩足的眾生有愛,我們四足的眾生有愛,以及我們多足的眾生有愛。」(《增支部》II, 72)。「牠不是特別為我而屠宰的,進食時我的心中充滿了愛心」這樣的說話,並不像佛陀教我們培育的深切、善良和無邊的愛心。相反,這種愛心好像被非常狹隘的考慮所局限。

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