摘要

佛陀的根本教義緣起法是通向利他之實踐。一切萬物皆因緣起，珍惜一切因緣， 即通向利他，即是大愛。佛陀深體「萬法緣起」，所以「萬物為一」，因此利他即為利己，利己更要利他。依此理，諸佛悉欲眾生皆得度化，只要還有眾生未成佛，諸佛的覺性願力仍未完成，佛的覺性之願行就仍未圓滿。

以證嚴上人的觀點，則是「菩薩先救他人，再救自己。」眾生不脫度，自己不成佛。菩薩是在不斷的付出中，最終修得絕對清淨的法身。菩薩入人群，不畏眾生剛強與污濁。眾生的剛強適足以鍛煉菩薩的智慧；眾生的污濁適足以成為菩薩成就修行的養料。如蓮花出於淤泥，淤泥是蓮花清淨的養分。這體現涅槃與世間、佛與眾生、清淨與煩惱不二的中道觀。

本文以證嚴上人的利他思想與實踐作為討論核心，主要基於證嚴上人的慈濟宗門以建構一套佛教利他思想及其在現世間的實踐模式，特別是在當代科學主義與資本文明昌盛的時代，傳統佛教的利他思想如何重新闡發，如何適應與實踐，是一大課題。本文亦經由慈濟證嚴上人利他精神的思想與實踐，探討原始佛教的利他思想在當代社會的保存及其創新體現。

本文深入闡明慈濟體現的佛教利他思想之內涵及其於當代社會的表現形式與價值。證嚴上人將「利他精神」與「度化自己」合而為一，將淑世的理想化為自身的修行。慈濟人必須內修「誠正信實」，外行「慈悲喜捨」，以「付出無所求」的心奉獻社會，濟度一切眾生，最終達到上人的三大心願「淨化人心、祥和社會、天下無災」。

證嚴上人以《無量義經》、《法華經》為靜思法脈與慈濟宗門的核心經典。《無量義經》強調利益群生，無相布施。「不只付出無所求、付出還要感恩」，藉此體會緣起性空之理及三輪體空之妙。《無量義經》有入世、淑世的理想與願景， 亦有內在修習人格的方法與路徑。

證嚴上人強調的修行是將每一個眾生都視為經典。即所謂「無常師」、 「無師智」、「自然智」的法門。即便自己習性尚未完全去除，亦可救助他人，如船夫身有病，依此堅固船身亦能度人。「船上的人上彼岸，自己也上彼岸」，這就是度他也自度，從利他邁向最終的覺悟。

利他是人與人、人與自己、人與社會、人與自然、國族與國族和諧安樂的一劑良方。利他精神可歸結為，與一切人、事、物都建立愛的關係，人人從無所求的利益他人中，契入無我之境，達到究竟覺悟之境地。自我覺悟，人人覺悟，天下本來一體，萬物本來和合為一。利他的極致就是邁向萬物和合，一切有情安樂自在。

關鍵詞：利他、付出無所求、佛性、慈濟宗門、萬有合一、究竟覺悟

Abstract

The essential truth of Buddha is derived from the law of interdependent origination. All the things are created by the law of interdependent arising so that we have to cherish all the beings, and this, has been the path of altruism and the true meaning of great love. The Buddha is deeply aware the law of interdependent arising and that concludes all things merged into one. Accordingly, to be benefit of others has been the benefits of oneself. Therefore, as long as one sentient being has not yet reached the supreme enlightenment, the Buddha's ultimate wish has not been completed.

Dharma Master Cheng Yen says that the Bodhisattva saves others first before he saves himself. Until all beings accomplish the Buddha Nature, he then accomplishes his supreme enlightenment. Bodhisattva acquires the ultimate spiritual body through timeless devotion to all sentient beings. The impurity and toughness of sentient beings provide positive elements for the Bodhisattva to accomplish the buddha spirit. The lotus grows up in dirty mud, and through the mud, lotus acquires its nourishments, so as the sentient beings to be nourishing the ultimate wisdom of Bodhisattva.

This essay focuses on the philosophy and practices of altruism that advocated by Dharma Master Cheng Yen. Her goal aims to establish a systemic ideal and way of practices of Buddhist altruism and apply to the secular world. It is especially prominent task when Buddhism is facing a great challenge from the pervasiveness of capitalism and prospering belief of scientism. This essay will employ Dharma Master Cheng Yen's ideal on altruism to delve the preservation and innovation of traditional Buddhist altruism in nowadays. Following the teaching of 」Infinite Meaning Sutra」, Dharma Master Cheng Yen establishes Tzu Chi Society and advocates that through helping others, one shall purify his or her spirit.

Tzu Chi Society also believes that through perpetuating altruistic practices one may reach the sate of ultimate enlightenment. Dharma Master Cheng Yen asks her disciple to learn from every sentient being and devote one's compassion and love into the imperfect and filthy secular world. By endlessly devoted to the earthly purification, one will acquire infiinite wisdom and reach the ultimate calmness. Although we are all imperfect mortal beings, and yet by following the divine dharmas we may transport all sentient beings to reach the awakening ashore, and concurrently we reach the state of Nirvana altogether.The whole universal is the One, we have to continually fulfilling the spirit of Bodhisattva to help and inspire all others, and until all sentient beings reach the state of Buddhahood, the holistic ultimate enlightenment may well be completed.

Key Words: Altruism, Ultimate Enlightenment, Tzu Chi, Cheng Yen, Nirvana