..續本文上一頁orance and craving. Freedom in the truest sense is only possible when a person uses Dhamma to develop his character through good speech and action and to train his mind so as to expand his mental potential and achieve his ultimate aim of enlightenment.

　　一個好的政治體系，確保了人民基本權益，平衡、慎重的行使職權，爲人民創造幸福的生活，有了這樣的政治體系，人民就不會背棄它，另謀理想的政治體系了。人們無法在任何政治體系下獲得真正的自由，要獲得自由，必須發展內觀，致力于釋放自己內心的欲望和無明的枷鎖。要獲得自由，除了要製約身與語的欲望外，還要鍛煉自己的心識，開發自己心靈的力量，以期達到最高的目標──證悟涅槃。

　　While recognizing the usefulness of separating religion from politics and the limitations of political systems in bringing about peace and happiness, there are several aspects of the Buddha”s teaching which have close correspondence to the political arrangements of the present day. Firstly, the Buddha spoke about the equality of all human beings long before Abraham Lincoln, and that classes and castes are artificial barriers erected by society. The only classification of human beings, according to the Buddha, is based on the quality of their moral conduct. Secondly, the Buddha encouraged the spirit of social -co-operation and active participation in society. This spirit is actively promoted in the political process of modern societies. Thirdly, since no one was appointed as the Buddha”s successor, the members of the Order were to be guided by the Dhamma and Vinaya, or in short, the Rule of Law. Until today very member of the Sangha is to abide by the Rule of Law which governs and guides their conduct.

　　我們意識到宗教和政治劃分界限的益處，政治所帶來的和平和幸福是有所限製的。佛陀的教誨和現代的政治意識有密切的關系，首先，佛陀在阿伯拉罕之前，就已經聲明一切人類都平等，種姓和階級製度是社會蓄意建立的障礙。對佛陀而言，唯一將人類分類的是他們的道德素質。其次，佛陀鼓勵人類以互助的精神參與社會活動，這種精神被現代政治家推廣和發揚。再次，佛陀不指定繼承人，所有的僧衆都必須以佛法和戒律爲師，直到今天，所有的出家人，都必須遵守這一點，以佛法和戒律爲師。

　　Fourthly, the Buddha encouraged the spirit of consultation and the democratic process. This is shown within the community of the Order in which all members have the right to decide on matters of general concern. When a serious question arose demanding attention, the issues were put before the monks and discussed in a manner similar to the democratic parliamentary system used today. This self-governing procedure may come as a surprise to many to learn that in the assemblies of Buddhists in India 2,500 years and more ago are to be found the rudiments of the parliamentary practice of the present day. A special officer similar to ”Mr. Speaker” was appointed to preserve the dignity of the Parliamentary Chief Whip, was also appointed to see if the quorum was secured. Matters were put forward in the form of a motion which was open to discussion. In some cases it was done once, in others three times, thus anticipating the practice of Parliament in requiring that a bill be read a third time before it becomes law. If the discussion showed a difference of opinion, it was to be settled by the vote of the majority through balloting.

　　佛陀鼓勵互相研究、討論的民主精神。在僧團裏，每個成員都有權力自我執行一般的事物。當重大事件發生時，就會提出來大家討論，這和現代的民主議程是一致的。令人驚奇的是，在二千五百多年前的印度，佛教徒這種自律的管理方式，和今天民主社會的管理方式竟然是一樣的。僧團公選一位代表和一位助理，就好像今天議會裏的「議長」和「副議長」，一切議案的提出，都公開的討論，重大的問題都經過再叁的討論，這和現代民主議會叁讀通過的形式完全一致。當問題無法一致通過時，就以表決的形式來做最後的決定。

　　The Buddhist approach to political power is the moralization and the responsible use of public power. The Buddha preached non-violence and peace as a universal message. He did not approve of violence or the destruction of life, and declared that there is no such thing as a ”just” war. He taught: ”The victor breeds hatred, the defeated lives in misery. He who renounces both victory and defeat is happy and peaceful.” Not only did the Buddha teach non-violence and peace, He was perhaps the first and only religious teacher who went to the battlefield personally to prevent the outbreak of a war. He diffused tension between the Sakyas and the Koliyas who were about to wage war over the waters of Rohini. He also dissuaded King Ajatasattu from …

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