心靈環保與建設人間淨土做為聖嚴法師和法鼓山的思維 中心，學者已就這兩者的相互關係在聖嚴法師思想以及更大 的中國佛教脈絡中進行了分析與研究。而法鼓山這二十年來 亦積極推行環保運動，本文即針對心靈環保與建設人間淨土 的生態學或環境實踐的關係—如何看待這兩種理念和環境 主義的意涵？如何就環保立場來看這個關係？若應用修辭方 法來分析這些語詞，是否更能展現法鼓山在環保視野上的新 意？ 首先，筆者將對心靈環保和建設人間淨土進行簡釋，並 且主張此二者之連結係透過「與心的銜接」所致。再者，依 靠 Michael McGee「觀念象徵」（ideograph）之概念，筆者認 為此二者能夠有其修辭學上的運作，以便建構環保實踐與社 區多元化之理念，並且得以在佛教修行脈絡中，嘗試找出能 夠完成此一理念的特有途徑。最後，希望本文的分析方法成 為一個研究貢獻—強調佛教教義不僅有哲學意味，而修辭 方面一樣重要。

Spiritual environmentalism (xinling huanbao 心靈環保) and “building a pure land on earth” (jianshe renjian jingtu 建設人間 淨土) form the core of Sheng Yen’s teachings and Dharma Drum Mountain’s vision. Scholars have analyzed these ideas as they relate to each other and in the context of Sheng Yen’s thought and the larger context of contemporary Chinese Buddhism. Moreover, DDM has actively carried out various environmental campaigns for 20 years now. The question I will address is how do spiritual environmentalism and building a pure land on earth relate in the context of environmentalism (commonly understood), if they in fact do? How should we approach the relationship with respect to its environmental relevance? And does a rhetorical analysis of these terms reveal anything new about DDM’s environmental vision? I will first describe Sheng Yen’s meaning of spiritual environmentalism and “a Pure Land in the human realm,” and argue that they are linked through their connection with “mind.” Then, employing Michael McGee’s notion of ‘ideograph,’ I will suggest how both Pure Land and spiritual environmentalism can work rhetorically to establish an ideal of environmental practice and create multiple levels of community which can seek to develop their own methods for working towards this ideal in the context of Buddhist practice. This approach will also demonstrate the importance of rhetoric in understanding the way in which doctrinal terms are reinvented to address concerns of contemporary Buddhist audiences.