有文依佛法的理來定義「生命」，並介紹生命的本質、內涵與出路。生命有各種形式，人類只是其中一種生命形式。生命有其測隔性：自我中心的情感與知，發展為愛欲與煩惱，依愛欲與煩惱而造作種種身語意業，復依善惡業而感得樂、苦果報，並且生死死生，流轉無已。 另一方面，人類在所有生命種類之中，有知、情、意三方面的殊勝功能(憶念勝、梵行勝、勤勇勝)，因此人類成為生命境界提昇或沉淪的關鍵性角色，而可以依三種殊勝功能而成就佛道。 由於人工流產在今日已漸形浮濫，日此本文特別針對人類胚胎，分析其是否等同於「人」？生命的起點是在精卵結合的剎那，還是科學界所定義的受精十四天後？初期胚胎是否具足苦樂的感受能力？ 結論之中，在「眾生平等」的前是下，闡述「緣起中道」的護生要領。

This article utilizes the principles of Buddhist doctrine to define life, and to introduce the characteristics, meaning, and prospect of living beings. Creatures come in many varieties; mankind is just one among many. All creatures have similar natures. Egocentric emotions and intellects produce desire and vexation. Desire and vexation give rise to an assortment of “karma”, including the “karma” of behavior, language, and consciousness. Good actions obtain happy rewards and evil actions obtain retributions of suffering. The circle of life and death revolves endlessly, and is unable to stop even for a moment. Of all creatures, human beings alone have three remarkable capabilities: rationality morality, and will. Therefore humanity becomes the key to improving or debasing the quality of life. Depending on these three remarkable capabilities, humans may attain the Buiddha’s achievement. Today abortion is being performed in excess. Therefore this article will look at the human embryo (fetus) to analyze whether it is the equivalent of a person? Does life begin with the combination of a sperm and an ovum? Can we rely on the scientific definition that human life begins after an embryo has grown fourteen days? Does an embryo have the perception of happiness or suffering while it is in its primary stages? In the conclusion of this article, on the premise that all living beings are equal, the author expounds the essentials of life protection, that is pratītya-samupāda-madhyamā-pratipad (to foloow the middle course, toi accomplish to the best of one’s ability).