..续本文上一页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.
佛对于政治、战争与和平，也同样的清楚。佛教提倡宣扬和平非暴，并以之为救世的福音。他不赞成任何形式的暴力与杀生，这是人所共知的事，毋须在这里，多所辞费。佛教里没有任何可以称为“正义之战”的东西。这只是一个制造出来的虚伪名目，再加以宣传，使成为憎恨、残酷、暴虐与大规模屠杀的借口与理由而已。谁来决定正义与不正义？强大的胜利者就是正义，弱小的失败者就是不义。我们的战争永远是正义的，而你们的战争就永远是不义的了。佛教并不接受这样的论点。
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.
佛不仅教导和平非暴，更曾亲赴战场劝阻战事之发生。释迦族与拘梨耶族因争卢呬尼河水，而准备诉之干戈的时候，佛出面阻止，即为一例。有一次，也是由于他的一言阻止了阿阇世王攻略跋耆国。
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.
佛世和今天一样，也有不以正义治理国家的元首。人民受到压榨、掠夺、虐待与迫害、苛捐杂税、酷刑峻法。佛对这种不人道的措施，深感悲悯。《法句经》觉音疏中记载著说，他因此转而研究开明政府的问题。他的见地，必须与当时的社会经济与政治背景一起考虑，才能体会其意义。他使人了解一个政府的首脑人物们——君主、部长以及行政官吏们——如果腐败不公，则整个国家亦随之腐化堕落而失去快乐。一个快乐的国家，必须有一个公正的政府。这样一个公正廉明的政府如何能实现，在《佛本生经》［注九］里的十王法(国王的十种职责)经Dasa-raja-dhamma Sutta中，佛曾作过解释。
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]
当然，古代的“国王”一词，在今天应当用“政府”一词来代替。因此，“十王法”可适用于今日的一切政府官员，例如国家的元首、部长、政界领袖、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.
十王法中的第一法条是豪爽、慷慨、慈善。执政的人，不可贪著财产，应当为了人民的福利而散财。
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：须有高尚的道德品性。绝不可杀生、欺诈、偷盗、剥削他人、邪淫、妄语及饮酒。也就是说，他最低限度必须能严守居士的五戒。
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.
第三：为了人民的利益牺牲一切，准备放弃一切个人的安乐、名声，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：诚实正直。执行职务的时候，必须不畏强梁，不徇私情，正心诚意，对人民无惘无欺。
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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