..續本文上一頁epeated here that Buddhism advocates and preaches non-violence and peace as its universal message, and does not approve of any kind of violence or destruction of life. According to Buddhism there is nothing that can be called a ”just war”- which is only a false term coiled and put into circulation to justify and excuse hatred, cruelty, violence and massacre. Who decided what is just or unjust
The mighty and the victorious are ”just”, and the weak and the defeated are ”unjust”. Our war is always ”just”, and your war is always ”unjust”. Buddhism does not accept this position.
佛對于政治、戰爭與和平，也同樣的清楚。佛教提倡宣揚和平非暴，並以之爲救世的福音。他不贊成任何形式的暴力與殺生，這是人所共知的事，毋須在這裏，多所辭費。佛教裏沒有任何可以稱爲“正義之戰”的東西。這只是一個製造出來的虛僞名目，再加以宣傳，使成爲憎恨、殘酷、暴虐與大規模屠殺的借口與理由而已。誰來決定正義與不正義？強大的勝利者就是正義，弱小的失敗者就是不義。我們的戰爭永遠是正義的，而你們的戰爭就永遠是不義的了。佛教並不接受這樣的論點。
The Buddha not only taught non-violence and peace, but he even went to the field of battle itself and intervened personally, and prevented war, as in the case of the dispute between the Sākyas and the Koliyas, who were prepared to fight over the question of the waters of the Rohini. And his words once prevented King Ajātasattu from attacking the kingdom of the Vajjis.
佛不僅教導和平非暴，更曾親赴戰場勸阻戰事之發生。釋迦族與拘梨耶族因爭盧呬尼河水，而准備訴之幹戈的時候，佛出面阻止，即爲一例。有一次，也是由于他的一言阻止了阿阇世王攻略跋耆國。
In the days of the Buddha, as today, there were rulers who governed their countries unjustly. People were oppressed and exploited, tortured and persecuted, excessive taxes were imposed and cruel punishments were inflicted. The Buddha was deeply moved by these inhumanities.
佛世和今天一樣，也有不以正義治理國家的元首。人民受到壓榨、掠奪、虐待與迫害、苛捐雜稅、酷刑峻法。佛對這種不人道的措施，深感悲憫。《法句經》覺音疏中記載著說，他因此轉而研究開明政府的問題。他的見地，必須與當時的社會經濟與政治背景一起考慮，才能體會其意義。他使人了解一個政府的首腦人物們——君主、部長以及行政官吏們——如果腐敗不公，則整個國家亦隨之腐化墮落而失去快樂。一個快樂的國家，必須有一個公正的政府。這樣一個公正廉明的政府如何能實現，在《佛本生經》［注九］裏的十王法(國王的十種職責)經Dasa-raja-dhamma Sutta中，佛曾作過解釋。
The Dhammapadatthakathā records that he, therefore, directed his attention to the problem of good government. His views should be appreciated against the social, economic and political background of his time. He had shown how a whole country could become corrupt, degenerate and unhappy when the heads of its government, that is the king, the ministers and administrative officers become corrupt and unjust. For a country to be happy it must have a just government. How this form of just government could be realized is explained by the Buddha in his teaching of the ”Ten Duties of the King” (dasa-rāji-dhamma), as given in the Jātaka text. [10]
當然，古代的“國王”一詞，在今天應當用“政府”一詞來代替。因此，“十王法”可適用于今日的一切政府官員，例如國家的元首、部長、政界領袖、立法及行政官吏等。
Of course the term ”king” (Rāja) of old should be replaced today by the term ”Government”. The Ten Duties of the King”, therefore, apply today to all those who constitute the government, such as the head of the state, ministers, political leaders, legislative and administrative, etc.
十王法中的第一法條是豪爽、慷慨、慈善。執政的人，不可貪著財産，應當爲了人民的福利而散財。
The first of the ”Ten Duties of the King” is liberality, generosity, charity (dāna). The ruler should not craving and attachment to wealth and property, but should give it away for the welfare of the people.
第二：須有高尚的道德品性。絕不可殺生、欺詐、偷盜、剝削他人、邪淫、妄語及飲酒。也就是說，他最低限度必須能嚴守居士的五戒。
Second: A high moral character (sila). He should never destroy life, cheat, steal, and exploit other, commit adultery, utter, falsehood, and take intoxicating drinks. That is, he must at least observe the Five Precepts of the layman.
第叁：爲了人民的利益犧牲一切，准備放棄一切個人的安樂、名聲，乃至生命。
Third: Sacrificing everything for the good of the people (pariccāga), he must be prepared to give up all personal comfort, name and fame, and even his life, in the interest of the people.
第四：誠實正直。執行職務的時候，必須不畏強梁，不徇私情，正心誠意，對人民無惘無欺。
Fourth: Honest and integrity (ajjava). He must be free from fear or favour in the discharge of his duties, must be sincere in his intentions, and must no…
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