..续本文上一页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.

　　一个好的政治体系，确保了人民基本权益，平衡、慎重的行使职权，为人民创造幸福的生活，有了这样的政治体系，人民就不会背弃它，另谋理想的政治体系了。人们无法在任何政治体系下获得真正的自由，要获得自由，必须发展内观，致力于释放自己内心的欲望和无明的枷锁。要获得自由，除了要制约身与语的欲望外，还要锻炼自己的心识，开发自己心灵的力量，以期达到最高的目标──证悟涅槃。

　　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.

　　我们意识到宗教和政治划分界限的益处，政治所带来的和平和幸福是有所限制的。佛陀的教诲和现代的政治意识有密切的关系，首先，佛陀在阿伯拉罕之前，就已经声明一切人类都平等，种姓和阶级制度是社会蓄意建立的障碍。对佛陀而言，唯一将人类分类的是他们的道德素质。其次，佛陀鼓励人类以互助的精神参与社会活动，这种精神被现代政治家推广和发扬。再次，佛陀不指定继承人，所有的僧众都必须以佛法和戒律为师，直到今天，所有的出家人，都必须遵守这一点，以佛法和戒律为师。

　　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.

　　佛陀鼓励互相研究、讨论的民主精神。在僧团里，每个成员都有权力自我执行一般的事物。当重大事件发生时，就会提出来大家讨论，这和现代的民主议程是一致的。令人惊奇的是，在二千五百多年前的印度，佛教徒这种自律的管理方式，和今天民主社会的管理方式竟然是一样的。僧团公选一位代表和一位助理，就好像今天议会里的「议长」和「副议长」，一切议案的提出，都公开的讨论，重大的问题都经过再三的讨论，这和现代民主议会三读通过的形式完全一致。当问题无法一致通过时，就以表决的形式来做最后的决定。

　　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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