..续本文上一页杀伤掳获惨遭酷刑的人多达数十万众。但是他后来成了佛教徒，就完全改变作风，被佛的教诫所感化，前后判若两人。在他刻在岩石上的一道有名诰文(现在叫做第十三号诰文，原文至今尚在)中，他提到征伐迦陵迦之战。这位大帝公开表示忏悔，并说想到那次大屠杀，他感到极度的悲痛。他公开宣称，他将永远不再为任何征战而拔剑，而“愿一切众生废除暴力，克己自制，实践沉静温和之教。”这当然是“天人所敬爱者”(也就是阿输迦王)最大的胜利——以德服人的胜利。他不但自己摒弃战争，而且表示他要“我的子子孙孙也不可认为新的征服是值得发动的······他们只许以德服人。”

　　This is the only example in the history of mankind of a victorious conquerer at the zenith of his power, still possessing the strength to continue his territorial conquests, yet renouncing war and violence and turning to peace and non-violence.

　　这是人类历史上惟一的例子。一位胜利的征服者，在他声威显赫、日丽中天的时候尽有余力继续扩充他的强域，却放弃了战争与暴力，转向和平与非暴。

　　Here is a lesson for the world today. The ruler of an empire publicly turned his back on war and violence and embraced the message of peace and non-violence. There is no historical evidence to show that any neighbouring king took advantage of Asoka”s piety to attack him militarily, or that there was any revolt or rebellion within his empire during his lifetime. On the contrary there was peace throughout the land, and even countries outside his empire seem to have accepted his benign leadership.

　　这是给今日世界的一项教训。一个帝国的统治者，公开的背弃战争与暴力，而遵奉和平与非暴的福音。并没有任何历史上的事迹足以证明有任何邻国的国王，因为阿育王修德而乘机以军力来攻击他，或是在他在世之日，他的帝国内部有任何叛逆的情事发生。反之，当时全境都充满和平，甚至他强域之外的国家，似乎也都接受了他仁慈的领导。

　　To talk of maintaining peace through the balance of power, or through the threat of nuclear deterrents, is foolish. The might of armaments can be produce fear, and not peace. It is impossible that there can be genuine and lasting peace through fear. Through fear can come only hatred, ill-will and hostility, suppressed perhaps, for the time being only, but ready to erupt and become violent at any moment. True and genuine peace can prevail only in an atmosphere of mettā, amity, free from fear, suspicion and danger.

　　高唱以列强的均势或以核子吓阻的威胁来维护和平的人，实在是愚蠢之极。军备的力量，只能产生恐怖，不能产生和平。靠恐怖是不可能有真正而永久的和平的。随恐怖而来的，只有憎恨，不善欲与敌忾。这些心理也许一时可以压抑得住，但随时都可以爆发而成为暴动。只有在友爱、亲善、无怖、无疑、安全无险的气氛中，真正的和平方能抬头。

　　Buddhism aims at creating a society where the ruinous struggle for power is renounced; where calm and peace prevail away from conquest and defeat; where the persecution of the innocent is vehemently denounced; where one who conquers oneself is more respected than those who conquer millions by military and economic welfare; where hatred is conquered by kindness, and evil by goodness, where enmity, jealousy, ill-will and greed do not infect men”s minds; where compassion is the driving force of actions; where all, including and love; where life peace and harmony, in a world of material contentment, is directed towards the highest and noblest aim, the realization of the Ultimate Truth, Nirvāna.

　　佛教的目的在创造一个社会。这社会摒斥毁灭性的权力之争，远离胜负之见而为和平与安宁所盘踞。在这里，迫害无辜必受严谴；能够克己自律的人比以军事及经济力量征服成百万众的人更受尊敬；仇恨被仁慈所征服，恶被善所征服；人心清净，不为仇恨、嫉妒、不善、贪欲所感染；慈悲是一切行为的原动力；一切众生，包括最微小的生命在内，都受到公平、体谅与慈爱的待遇。这社会里的生活平安而和谐，物质供应亦能令人满足。它最崇高最圣洁的目标是亲证最终的真理——涅槃。

　　[1] M I (PTS), pp.30-31.

　　[2] Ibid., pp.490 ff.

　　[3] S I (PTS), p. 234.

　　[4] MA I (PTS), p. 290f. (Buddhist monks, members of the order of the Sangha, are not expected to have personal expected to have personal property, but they are allowed to hold communal (Sanghika) property).

　　[5] D I (Colombo, 1929), p. 101.

　　[6] See above p.47.

　　[7] A (Colombo, 1929), pp. 786 ff.

　　[8] D III (Colombo, 1929), p. 115.

　　[9] A (Collombo, 1929), pp. 232-233.

　　[10] Jataka I, 260, 399; II, 400; III, 274, 320; V 119, 378.

　　[11] It is interesting to note here that the Five Principles or Pancba-sila in India”s foreign policy are in accordance with the Buddhist principles which Asoka, the great Buddhist emperor of India, applied to the administration of his government in the 3rd century B.C. The expression Pancba-sila (Five Precepts or Virtues), is itself a Buddhist term.

　　[12] Dhp. I 5.

　　[13] Ibid XVII 3.

　　[14] Ibid XV5.

　　[15] Ibid XIII 4.

　　注释：

　　一：见巴利文学会版《中部经》第一集第卅、卅一两页。

　　二：见巴利文学会版《中部经》第一集第四九零页以次各页。

　　三：见巴利文学会版《杂部经》第一集第二三四页。

　　四：见巴利文学会版《中部经》觉音疏第一集第二九零页“佛教僧侣，亦即僧伽之一员，应不得拥有私产，但准予持有公产。”

　　五：见一九二九年哥仑坡版第一集第一零一页。

　　六：见一九二九年哥仑坡版《增支部经》第七八六页以次各页。

　　七：见同版《长部经》第三集第一一五页。

　　八：见一九二九年哥仑坡版《增支部经》第二三二、二三三两页。

　　九：见巴利文《本生经》第一集二六零及三九九页、第二集第四零零页，第三集第二七

　　四及三二零页，第五集第一一九及三七八页。

　　十：印度之外交政策亦有五原则，与该国之伟大佛教帝王阿输迦在西元前三世纪时所拟

　　以治理其政府的佛教原则，完全相符。这五原则称为Panca Sila，与佛教梵语之“五戒”二字也完全相同。

　　十一：见巴利文《法句经》第一章第五节。

　　十二：见同书第十七章第三节。

　　十三：见同书第十五章第五节。

　　十四：见巴利文《法句经》第八章第四节。

　　(完)

　　愿以此功德，庄严佛净土，上报四重恩，下济三途苦。

　　若有见闻者，悉发菩提心，尽此一报身，同生极乐国

《佛陀的启示 第八章 佛的教诫与今日世界 Chapter VIII· What the Buddha Taught and the World Today》全文阅读结束。