(1) The situation in which at least two individuals are present and they are aware of each other’s presence.

　　(2) The awareness also includes a sense of an inner dynamics of individuals within the holistic nature that is undefined initially but allows participation by all concerned.

　　(3) The inner dynamics means that there is mutual involvement in the holistic nature.  This is possible because the Buddhist perception of things has introduced the concept of emptiness realizable by meditative discipline.  Emptiness provides the flexibility, absorbability and extensiveness to the relationship.

　　(4) Mutual involvement, in turn, reveals openness and invites active participation by all concerned.

　　(5) Openness at once gives rise to the nature of sensitivity in regard to all parties involved.

　　(6) Both sensitivity and openness become firm and generate the very fiber of what we understand as the moral sense, i.e., the intimate concern for one another.

　　The moral sense is the beginning and the basis upon which not only human actions but also, more importantly, all humane actions are possible; moreover, it provides the vital sustaining nature to all human relationship.  And thus we have seen that the nature of emptiness is very much alive and should actively be involved in our normal dynamic activities as ordinary human beings.

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空的本质与佛教伦理

稻田龟男
纽约州立大学水牛分校教授

p.275

提要

　　佛教伦理随其主要教理的大力影响而令人瞩目。它的焦点集中在本质为瞬间消逝而呈动态的无我（anaatman）哲学，以及伴随而来的中道（madhyama-pratipad）、缘起（pratiitya-samutpaada）概念与空（`suunyataa）的本质。但是，比理解这些概念更为根本的是亲身力行众所周知的八正道，终而归结于正定（samaadhi），从此在空性的支撑下开启对事物的认知。最后的结论是一珍贵的观点：以智慧（praj~naa）与慈悲（karu.naa）对待一切有情与无情。

　　动态无我的重要在于它展示了教理内涵的现代性意义，而此教理是历史上的佛陀所亲口宣说。没有这项教理，就不可能发展佛教伦理。它促成我们得以以更宽阔、深入与有弹性的方式，去认知在团体或社交场合之间彼此的接触、交际与活动。空的本质使得这种认知成为可能。更明确地说，觉察到他人与自己是彼此依存且互动的关系，有助于发展出一种独特的道德感。它将人们以更为互利与和谐的方式紧紧系属在一起，因此能维系并永续发展一个健康而且欣欣向荣的社会。

关键词：1. 动态无我  2. 空  3. 伦理  4. 中道  5. 缘起

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 [1]　　 The five aggregates are corporeality (rupa), feeling (vedanaa), sense awareness (samj~naa), sense function (sa.mskaara) and consciousness (vij~naana).  They are not the equivalents of the five sense faculties.  They rather depict the Buddhist way of showing the biologically progressive functions from mere corporeal nature to the higher form of consciousness.  As an aggregate, it informs us of the nature of the ordinary self, which also has a natural and developmental character.

 [2]　　 Ordinarily, there should be no hesitation concerning the acceptance of the natures of grasping and consequent attachment to things since they are necessary and natural functions of biological creatures.  However, the problems arise when these functions become obstacles or hindrances to the normal perception of things in the natural flow of existence.

 [3]　　 This accounts for the reason that Buddhists consider the mind to be just another sense faculty.  It is a bold and novel position to uphold since, by contrast, the mind is always taken to be above the senses and uniquely superior to them.  But the Buddhist position is quite sound, biologically speaking.

 [4]　　 The principle of non-obstruction and interpenetration of the elements in the world is clearly and convincingly argued in the Avatamsaka Sutra (Hua-yen Ching).  The world is a realm of dharmas (dharmadhaatu, fa-jie), a perfect non-interrupted harmony at all times.  Only human intervention disrupts or changes the components.

 [5]　　 Repetitive nature is indeed boring and absurd.  Although the flow of existence is natural, human contrivance and manipulation enter to disrupt, distort and even speed up or slow down the flow.  For example, we manipulate our existence by ingesting certain drugs to either force or impede the flow itself in very unnatural ways.

 [6]　　 The first five components, prefaced by the term, “right,” such as, right view and right mindfulness, are training in strict disciplinary behavior.  They can also be seen to be the development of certain virtues and, in this sense, they reveal the beginning of an ethical stance.

 [7]　　 Muulamadhyamakakaarikaa (Verses on the Fundamental Middle) by Nagarjuna. XXIV, 18