..續本文上一頁attacking the Kingdom of the Vajjis.
佛教對政治的看法是，政治家必須具備道德性和負起行使職權的責任。佛陀不鼓勵戰爭，他向全世界傳達和平的信息。在這世間根本沒有所謂的爲和平而戰爭或殺生。勝利者嗔恚心增長，失敗者生活在痛苦中。當一個人舍棄成功和失敗後，他獲得真正歡愉和平靜。佛陀不僅反對戰爭，還是第一個親自戰場去阻止戰爭的人。他成功的阻止了釋迦族和廓裏雅族在羅希泥河(Rohn)的戰役。他也成功的說服了阿迦答沙都(Ajàtasattu)國王放棄進攻瓦吉國。
The Buddha discussed the importance and the prerequisites of a good government. He showed how the country could become corrupt, degenerate and unhappy when the head of the government becomes corrupt and unjust. He spoke against corruption and how a government should act based on humanitarian principles.
The Buddha once said, ”When the ruler of a country is just and good, the ministers become just and good; when the ministers are just and good, the higher officials become just and good; when the higher officials are just and good, the rank and file become just and good; when the rank and file become just and good, the people become just and good.” (Anguttara Nikaya)
佛陀分析一個優良政治體系的條件，當一個政府的領導人腐敗、墮落時，則整個國家將會變得腐敗、墮落和不幸。佛陀最反對貪汙，他認爲政治家都必須以仁義治國。佛陀說：「當統治者是公正和善良的，首相也一定會公正和善良，當首相公正善良時，所有的大臣也必定公正善良，當大臣們公正善良時，所有的士兵也必定公正善良，當士兵都公正善良時，則全國的百姓都會公正善良。」《增支部》
In the Cakkavatti Sihananda Sutta, the Buddha said that immorality and crime, such as theft, falsehood, violence, hatred, cruelty, could arise from poverty. Kings and governments may try to suppress crime through punishment, but it is futile to eradicate crimes through force.
佛陀說：「不道德的罪行，如：「偷盜、欺騙、暴戾、嗔恚、殘忍等，會因貧窮而産生。統治者和政府如果以懲罰或強力的鎮壓是無法收效的。」《Caaatt Shananda Sutta》
In the Kutadanta Sutta, the Buddha suggested economic development instead of force to reduce crime. The government should use the country”s resources to improve the economic conditions of the country. It could embark on agricultural and rural development, provide financial support to entrepreneurs and business, provide adequate wages for workers to maintain a decent life with human dignity.
佛陀建議：「統治者和政府，與其用壓力來取締罪行，不如發展經濟。政府應該以國庫的資金來改善國家的經濟，用來發展農業、發展耕地、支持人民自己創業、發展商業，讓人民有足夠的物質維持正常的生活，當人民的道德水平獲得提升時，國家就會繁榮與安定」《Kutadanta Sutta》
In the Jataka, the Buddha had given to rules for Good Government, known as ”Dasa Raja Dharma”. These ten rules can be applied even today by any government which wishes to rule the country peacefully. The rules are as follows:
在《達薩王本生經》裏，佛陀認爲統治者有十種責任，這十種責任可以提供給今天的政治家，讓他們有效去治理國家。
be liberal and avoid selfishness,
一、自由和不自私。
maintain a high moral character,
二、道德的提升和維持。
be prepared to sacrifice one”s own pleasure for the well-being of the subjects,
叁、爲善良的人民犧牲一切。
be honest and maintain absolute integrity,
四、誠實和廉潔。
be kind and gentle,
五、仁愛和寬大。
lead a simple life for the subjects to emulate,
六、簡單和淡泊的生活。
be free from hatred of any kind,
七、沒有嗔恚心。
exercise non-violence,
八、無暴力。
practise patience, and
九、容忍。
respect public opinion to promote peace and harmony.
十、接受民意，和人民打成一片。
Regarding the behavior of rulers, He further advised:
佛陀針對統治者的行爲，再度給予開示：
A good ruler should act impartially and should not be biased and discriminate between one particular group of subjects against another.
一、一個好的統治者，必須公正廉明，不可厚此薄彼。
A good ruler should not harbor any form of hatred against any of his subjects.
二、一個好的統治者，不可對人民記恨或嗔恚。
A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable.
叁、一個好的統治者，在執行正確的法製時，不應該害怕人民反對。
A good ruler must possess a clear understanding of the law to be enforced. It should not be enforced just because the ruler has the authority to enforce the law. It must be done in a reasonable manner and with common sense.
四、一個好的統治者，必須清楚的了解一切律法。不可以濫用權力，必須應用智慧和合理的途徑。
(Cakkavatti Sihananda Sutta)
In the Milinda Panha,it is stated: ”If a man, who is unfit, incompetent, immoral, improper, unable and unworthy of kingship, has enthroned himself a king or a ruler with great authority, he is sub…
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