本文主要的目的是承接傅勳對佛教倫理發展的關切而進一步探討佛教倫理（學）發展困境之問題。傅偉勳最早曾於1973在其英文論文“Morality or Beyond: The Neo-Confucian Confrontation with Mahãyãna Buddhism“提出大乘佛教倫理發展的建言，其認為大乘佛教學者須對當代社會的倫理道德問題有所關注並提出一套有系統的論述。而後又於1989在其中文論文（從勝義諦到世俗諦一（大乘）佛教倫理現代化重建課題試論）再次提出建立現代化佛教倫理的重要性和急切性。然而，如此長久的呼籲在東西方雖有一些成果，但和佛學其它領域相比實是顯得不足。況且，針對其急迫性之忽視而言，更是可能有一些嚴重的後呆。可惜的是雖然傅偉勳有指出發展方向，但是其並沒嚐試分析佛教倫理（學）發展過程當中究竟有何困難或問題。本文即是針對此一問題而試著提出分析原因並提出不同於傅偉:韌的為何發展現代化佛教倫理有其急迫性需要的理由。另外，亦會觸及東西方佛教學者建構佛教倫理（學）的方向、內容及其問題。

This paper is to follow Charles Wei-Hsun Fu's call for the development of Mahayana Buddhist ethics. Fu pointed out some problems with regards to the development of Mahãyãna Buddhist ethics and made some suggestions for it in 1973 (e.g., Buddhists should deal with contemporary ethical issues and proffer a systematic Buddhist ethics). Later in 1989, he said that it was urgent and important to construct Mahayana Buddhist ethics.However, although we have seen some progress for developing Buddhist ethics, the progress is inadequate compared to other areas of Buddhism. Furthermore, given the urgency and importance, this inadequateness will lead to some serious problems as Fu inferred Although Fu raised the concern of developing Buddhist ethics, unfortunately he didn't analyze why it was difficult to develop.This essay is to pick up what Fu left out (i.e., to analyze why) and to offer a reason why it is urgent and important to develop Buddhist ethics, which is different from Fu's. Furthermore, we raise six possible problems (or challenges) that we may encounter when trying to construct Buddhist ethics.