..續本文上一頁ransformation of man”s inner consciousness remain rooted. While their branches spread outwards, they draw their nourishment from an unfailing source _the subconscious imperatives of the life-stream itself. So reforms come about when men”s minds have prepared the way for them, and they live as long as men revitalize them out of their own love of truth, justice and their fellow men.

　　有人把佛陀當做社會改革者，佛陀排斥種姓和階級製度，提倡平等，提倡改善社會經濟，財富必須平均分配，提升女性的社會地位。鼓勵執政者排除貪念，以仁慈的心治理國家，處處爲人民的利益著想。佛陀對人類的貢獻，遠遠的超越以前所有的社會改革者。佛陀深入人類的內心，找出存在于人類內心的煩惱，一切社會的改革，都需要靠人類的內心來執行。強製、暴力性的改革所帶來的效益是短暫的，因爲沒有根，只有通過內心的改革，才能根深蒂固。當心靈獲得發展時，就能從生命中獲得取之不盡的能源。社會的改革來自人類的心識，對自己的同胞有公正、摯愛的心，才能持久的延續下去。

　　The doctrine preached by the Buddha is not one based on ”Political Philosophy”. Nor is it a doctrine that encourages men to worldly pleasures. It sets out a way to attain Nibbana. In other words, its ultimate aim is to put an end to craving (Tanha) that keeps them in bondage to this world. A stanza from the Dhammapada best summarizes this statement: ”The path that leads to worldly gain is one, and the path that leads to Nibbana(by leading a religious life)is another.” However, this does not mean that Buddhists cannot or should not get involved in the political process, which is a social reality. The lives of the members of a society are shaped by laws and regulations, economic arrangements allowed within a country, institutional arrangements, which are influenced by the political arrangements of that society. Nevertheless, if a Buddhist wishes to be involved in politics, he should not misuse religion to gain political powers, nor is it advisable for those who have renounced the worldly life to lead a pure, religious life to be actively involved in politics.

　　佛陀所弘揚的佛法不是建立在政治領域，也不鼓勵人類去享受世間的欲樂。他指引了涅槃之道。佛陀最終的目標是斷除人類于世間的貪欲。在《法句經》中，這麼說道：「通往世間欲樂是一條路，通往涅槃是另一條路。」

　　但是，這並不表示，佛教徒不可以參與政治。社會所有人類的行爲，都受到律法條例的製約、經濟的支配，教育製度同樣受到政治的影響。一個佛教徒，如果想參與政治，就不應該利用宗教來達到政治目的。那些已放棄世間生活的出家人，如果想過著純淨的宗教生活，就不應該參與政治。

《佛教與政治 Buddhism and Politics》全文閱讀結束。