印順法師「人間佛教」多次強調以「人類為本」的佛法，然此「人類為本」是否落入以人為中心的沙文主義，而與「眾生平等」不一致，甚而有礙「護生」的推動？－成了本文所欲探討的問題。職是之故，本文首先闡釋印順法師「人間佛教」著眼於人間、人類的觀點；其次表示，佛教證成「護生」可有「緣起論」和「如來藏說」兩條理路，而相對於佛性論者「如來藏賦動物權」的本體預設，「人間佛教」更重緣起思想，而從「感知能力平等」、「法性平等」、「成佛可能性平等」，來證成「眾生平等」；第三，在「緣起性空」法義下，「人間佛教」強調「人類義務」多於「動物權利」，視「護生」為人類美善價值追求的一部份；最後，指出「人間佛教」在動保議題上實有更高層次的目標與關注，包括人對苦痛的關懷、悲心的長養、梵行的趨策以及解脫的實現等。

Ven. Yinshun's ＂Humanistic Buddhism＂ has repeatedly emphasized on ＂human- based＂ Buddha-Dharma, but does this ＂human-based Dharma＂ fall into the human- centered chauvinism? Is it consistent with the Buddhist maxim ＂all sentient beings are equal,＂ or impedimental to the promotion of animal protection?-these are the main questions I plan to discuss in this article. Firstly I interpreted Ven. Yinshun's emphasis upon human world and human beings in his ideas of ＂Humanistic Buddhism.＂ Secondly I pointed out that there are two ways of justification for animal protection in Buddhism, one is the theory of Dependent Arising (pratītya-samutpāda) and the other is the doctrine of Buddha Nature (tathāgatagarbha) . By contrast to the ontological assumption of ＂endowment of animal rights via tathāgatagarbha,＂ Ven. Yinshun's ＂Humanistic Buddhism＂ lay more stress on the theory of Dependent Arising, justifying ＂all sentient beings are equal＂ from equality of sensitive feeling, equality of Dharma nature, and equality of the potentiality to achieve Buddhahood. Thirdly, under the doctrines of ＂dependent arising and emptiness,＂ Ven. Yinshun's ＂Humanistic Buddhism＂ placed importance on ＂human duty＂ rather than ＂animal rights,＂ suggesting that in pursuit of the value of human goodness animal protection is compulsory. Lastly, I argued that Ven. Yinshun's ＂Humanistic Buddhism＂ on animal protection indeed had a higher goal and concern, including care of suffering, nurture of compassion, encouragement of spiritual life and even realization of nirvana.