(1995). “The Non-Identity Problem and Genetic Harm” Bioethics 9: 269～275.

Parfit, D.

(1984). Reasons and Persons. Oxford: Oxford University Press.（デレク·パ─フイット『理由　と人格：非人格性の伦理へ』森村进译、劲草书房、1998年。）

佛典的引用主要是用「中华电子佛典协会」（Chinese Buddhist Electronic Text Association，简称CBETA）的电子佛典系列（大正新修大藏经第1册至55册暨85册）光盘，引用出处的纪录（例如：T30, no. 1579, p. 517, b6-17）是表示册数、经号、页数、栏数、行数。

 

 

页469
 佛教之生命伦理观──以「复制人」与「胚胎干细胞」为例
 中华佛学学报第十五期（2002.07）
 

Buddhist Bioethics:
The Case of Human Cloning and Embryo Stem Cell Research

Huimin BHIKKHU
Professor, Taipei National University of the Arts

Chung-Hwa Buddhist Journal
No. 15 (2002.07)
pp. 457-470

The Chung-Hwa Institute of Buddhist Studies
Taipei, Taiwan

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Summary

　　 In view of recent advances in the medical sciences, religious circles and society in general have reacted based on ethical and religious concerns. Negative reactions are based on fears that such developments: 1) infringe upon God's jurisdiction (to create, to control birth and death), 2) violate human dignity (life becomes "materialistic" and "commercialized"), 3) challenges traditional modes of reproduction and family life, and 4) could lead to undesirable eugenic policies.

　　 Since the Buddhist explanation for the origin of life is based on the doctrine of dependent arising, from Buddhist doctrine and precepts it seems that human cloning and embryo stem cell research do not violate any kind of divine jurisdiction. As for the right to identity, Buddhism advocates the doctrine of no-self (which denies any sort of unitary, permanent, or immutable soul), and hence can interpret and understand such issues more accurately.

　　 In relation to the precept against not killing people, the Mahiśasakavinaya divides the embryo's development into two stages, 1) "humanlike" (from zygote till 49 days later) and 2) "human" (after 49 days). However, if Buddhist monks or nuns intentionally kill the fetus, regardless of whether it is in the "humanlike" or "human" stage, they are guilty of a serious misdeed, a pārājika (defeat) transgression. In addition, according to the Yogācārabhūmi, a bodhisattva may, based on the idea of expedient means, choose to kill an evil person out of compassion, thereby taking upon himself karmic retribution and saving the evil person from suffering great karmic retribution. However,

 

 

页470
 佛教之生命伦理观──以「复制人」与「胚胎干细胞」为例
 中华佛学学报第十五期（2002.07）
 

Buddhist scriptures do not discuss whether a human embryo can be used to benefit other sentient beings.

　　 As we consider new forms of biotechnology that did not exist during the Buddha's time such as human-assisted reproduction, cloning, and embryo stem cell research, we may find new divisions to "life." For instance, cellular life as opposed to human life, embryo as opposed to pre-embryo, and (as a result of in-vitro fertilization procedures) embryos in a laboratory as opposed to embryos in a womb. Buddhists need to discuss such issues in relation to the precepts, and taking into consideration legal regulations, establish norms and criteria so that a balance can be struck between "protecting life" and "improving life" when these values conflict.

 

Key words:
 1.
 Bioethics
 
 
 2.
 Human Cloning
 
 
 3.
 Embryo Stem Cell
 
 
 4.
 The Precept of Killing
 
 
 5.
 The Doctrine of No-self