道生（西元 372~434 年）身處的時代，正值中國魏晉南北朝的晉、宋之際，也是一個清談玄風鼎盛的時代。後人尊其為「涅槃聖」，是推崇他在佛性思維之獨詣見解當中，可以跨過老莊玄理的格義門檻，還原出佛典《大般涅槃經》的佛性思想原貌。本文論題立名為「道生佛性思維之生命倫理見解與全人智慧」。論述重心有二：除了首先論列其佛性思維的方法論原理之外，也將此一道生佛性思維，透過現代人實際處境中的生命倫理以及全人思維的檢視角度，嘗試推伸演繹其在生命倫理中的見解與全人智慧。印順《佛教史地考論》，即曾極讚道生善於在日常生活經驗中、運轉活化佛性的真常妙心，能使「真常之道，接近平常」，是一個深諳生命實踐原理的「真修行人」。此外，方東美〈道生的佛性論〉一文中，亦皆肯定了道生的佛性觀點，能夠「把知識都點化了成為完滿的知識，形成最高的智慧」，並且以此全方位的佛性論格局，必可開拓一套均衡完整、渾無罅縫的新視野。筆者即是因此深信：道生佛性思想本身，不惟有其思想真彩內映、富饒深藏之妙，其投射出來的生命見地與全人價值，也同樣會是值得我們格外關注的。

By the time of the late Ghing Dynasty (372 A.D. - 434 A.D.), Dauo-seng was an unmatched maestro of Buddhist religion that was generally acknowledged within “Nirvana Sutra.” Among traditional Buddhist doctrines, Dauo-seng’s philosophical thoughts of Buddhist-essentiality still had its typical representative as heretofore. There were many revelations across every dynasty in ancient Chinese Buddhism. Upon ontological thinking, Dauo-seng’s thoughts about Buddhist-essentiality are full of fresh understandings on ancient Chinese Buddhism and they are integrated with the humanity doctrines of the Confucian school. The objective of this research is to explore Dauo-seng’s remarkable viewpoints toward clairvoyant life-ethics and workable brainchild. Besides, I want to develop Dauo-seng’s intelligential thoughts of life-ethics from ontological interpretations and notional practices, and they might arouse some holistic wisdom. Generally speaking, this research has blended with many multi-contents of Dauo-seng’s opinions of life-ethics, and it has a pure motive of making the past serve the present. Therefore, the focus of the research is to explore into multi-significant opinions of Dauo-seng’s life-ethics, and by way of the foundation, it would explore into a trial deduction of presently holistic education that includes positive constructions and crisis managements.