Buddhism and Politics

佛教与政治

The Buddha had gone beyond all worldly affairs, but still gave advice on good government.

佛教关心世间的一切福利，他是最好的政治顾问。

The Buddha came from a warrior caste and was naturally brought into association with kings, princes and ministers. Despite His origin and association, He never resorted to the influence of political power to introduce His teaching, nor allowed His Teaching to be misused for gaining political power. But today, many politicians try to drag the Buddha's name into politics by introducing Him as a communist, capitalist, or even an imperialist. They have forgotten that the new political philosophy as we know it really developed in the West long after the Buddha's time. Those who try to make use of the good name of the Buddha for their own personal advantage must remember that the Buddha was the Supremely Enlightened One who had gone beyond all worldly concerns.

佛陀出身于帝王家庭，他自然与王公大臣有密切的关系，可是，佛陀从来不用政治力量来弘扬佛教。可是，今天的许多政治家，却把佛陀牵扯到政治里面，以佛教的名义，宣扬自己的政纲，他们把佛陀渲染成共产主义者、资本主义者、帝国主义者，为了他们自己的利益，损坏了佛陀的形象。要清楚的是，佛陀是一位超越世间一切的觉者，佛陀从来没有不让其他宗教并存的观念，佛陀也从来没有抱怨过那些不奉行他的教义的人。

There is an inherent problem of trying to intermingle religion with politics. The basis of religion is morality, purity and faith, while that for politics is power. In the course of history, religion has often been used to give legitimacy to those in power and their exercise of that power. Religion was used to justify wars and conquests, persecutions, atrocities, rebellions, destruction of works of art and culture.

使人非常关心一个敏感的问题，就是佛教与政治的关系。佛教是一个德行兼备、纯净和值得信任的宗教，而政治讲求的是权力。在历史，宗教经常被政治利用来达到某些政治目的，如：发动战争、征服、残杀、暴行、造反、摧毁文明和艺术。

When religion is used to pander to political whims, it has to forego its high moral ideals and become debased by worldly political demands.

当宗教一被政治家利用来达到某些政治目的时，就失去了宗教的神圣性。

The thrust of the Buddha Dhamma is not directed to the creation of new political institutions and establishing political arrangements. Basically, it seeks to approach the problems of society by reforming the individuals constituting that society and by suggesting some general principles through which the society can be guided towards greater humanism, improved welfare of its members, and more equitable sharing of resources.

根据佛法，佛教是不介入或参与任何政治活动的。当发现社会问题时，也只能透过向政治家建议，如何改善和处理问题。佛教关心社会的发展，关心人性的发展，以及如何提升人民的福利、安全和保障。

There is a limit to the extent to which a political system can safeguard the happiness and prosperity of its people. No political system, no matter how ideal it may appear to be, can bring about peace and happiness as long as the people in the system are dominated by greed, hatred and delusion. In addition, no matter what political system is adopted, there are certain universal factors which the members of that society will have to experience: the effects of good and bad kamma, the lack of real satisfaction or everlasting happiness in the world characterized by dukkha (unsatisfactoriness), anicca (impermanence), and anatta (egolessness). To the Buddhist, nowhere in Samsara is there real freedom, not even in the heavens or the world of Brahama.

佛教希望能够透过建议，让政治家制定能保护人民，让人民幸福、繁荣的政策。当人民陷入贪、嗔、痴等种种恶行时，没有任何一种政治理想能成功的实现。如果政策本身就出了问题，那就更不能渴求人民能为它做些什么了。善业和恶业的果报，是导致幸福与否的真正因素，真的幸福是建立在对「苦」、「无常」和「无我」的真正理解。对佛教徒而言，生死轮回是无法获得真正的幸福，就算是重生于大梵天也一样。

Although a good and just political system which guarantees basic human rights and contains checks and balances to the use of power is an important condition for a happy in society, people should not fritter away their time by endlessly searching for the ultimate political system where men can be completely free, because complete freedom cannot be found in any system but only in minds which are free. To be free, people will have to look within their own minds and work towards freeing themselves from the chains of ignorance 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 attacking the Kingdom of the Vajjis.

佛教对政治的看法是，政治家必须具备道德性和负起行使职权的责任。佛陀不鼓励战争，他向全世界传达和平的信息。在这世间根本没有所谓的为和平而战争或杀生。胜利者嗔恚心增长，失败者生活在痛苦中。当一个人舍弃成功和失败后，他获得真正欢愉和平静。佛陀不仅反对战争，还是第一个亲自战场去阻止战争的人。他成功的阻止了释迦族和廓里雅族在罗希泥河(Rohn)的战役。他也成功的说服了阿迦答沙都(Ajàtasattu)国王放弃进攻瓦吉国。

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)

佛陀分析一个优良政治体系的条件，当一个政府的领导人腐败、堕落时，则整个国家将会变得腐败、堕落和不幸。佛陀最反对贪污，他认为政治家都必须以仁义治国。佛陀说：「当统治者是公正和善良的，首相也一定会公正和善良，当首相公正善良时，所有的大臣也必定公正善良，当大臣们公正善良时，所有的士兵也必定公正善良，当士兵都公正善良时，则全国的百姓都会公正善良。」《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.

佛陀说：「不道德的罪行，如：「偷盗、欺骗、暴戾、嗔恚、残忍等，会因贫穷而产生。统治者和政府如果以惩罚或强力的镇压是无法收效的。」《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.

佛陀建议：「统治者和政府，与其用压力来取缔罪行，不如发展经济。政府应该以国库的资金来改善国家的经济，用来发展农业、发展耕地、支持人民自己创业、发展商业，让人民有足够的物质维持正常的生活，当人民的道德水平获得提升时，国家就会繁荣与安定」《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《达萨王本生经》里，佛陀认为统治者有十种责任，这十种责任可以提供给今天的政治家，让他们有效去治理国家。

be liberal and avoid selfishness,

一、自由和不自私。

maintain a high moral character,

二、道德的提升和维持。

be prepared to sacrifice one's own pleasure for the well-being of the subjects,

三、为善良的人民牺牲一切。

be honest and maintain absolute integrity,

四、诚实和廉洁。

be kind and gentle,

五、仁爱和宽大。

lead a simple life for the subjects to emulate,

六、简单和淡泊的生活。

be free from hatred of any kind,

七、没有嗔恚心。

exercise non-violence,

八、无暴力。

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:

佛陀针对统治者的行为，再度给予开示：

A good ruler should act impartially and should not be biased and discriminate between one particular group of subjects against another.

一、一个好的统治者，必须公正廉明，不可厚此薄彼。

A good ruler should not harbor any form of hatred against any of his subjects.

二、一个好的统治者，不可对人民记恨或嗔恚。

A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable.

三、一个好的统治者，在执行正确的法制时，不应该害怕人民反对。

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、一个好的统治者，必须清楚的了解一切律法。不可以滥用权力，必须应用智慧和合理的途径。

(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 subject to be tortured°‚to be subject to a variety of punishment by the people, because, being unfit and unworthy, he has placed himself unrighteously in the seat of sovereignty. The ruler, like others who violate and transgress moral codes and basic rules of all social laws of mankind, is equally subject to punishment; and moreover, to be censured is the ruler who conducts himself as a robber of the public.' In a Jataka story, it is mentioned that a ruler who punishes innocent people and does not punish the culprit is not suitable to rule a country.

佛陀说：「假如一个人不适合、不能胜任、没有足够的德性、没有能力、没有资格做统治者时，他将受到全国人民的指责……将受到人民的责备。因为他不能胜任，他不配占据那统治者的地位。统治者有如一般人，如果触犯或违背道德和人类社会的法律规范时，一样要受到惩罚。统治者掠夺或私吞公产，也一样要受到惩罚。」《Milinda Panha Sutta》

一个统治者应该时时关注自己的身、语、意的行为，接受民众的意见，反省和检讨自己。如果他有不正确的行为时，如：不正确的惩罚、贪污、压迫和高税收等等，民众将指责他、反对他。如果他很公正的管理国家，人民将祝福他，祝他万寿无疆。

The king always improves himself and carefully examines his own conduct in deeds, words and thoughts, trying to discover and listen to public opinion as to whether or not he had been guilty of any faults and mistakes in ruling the kingdom. If it is found that he rules unrighteously, the public will complain that they are ruined by the wicked ruler with unjust treatment, punishment, taxation, or other oppressions including corruption of any kind, and they will react against him in one way or another. On the contrary, if he rules righteously they will bless him: 'Long live His Majesty.' (Majjhima Nikaya)

The Buddha's emphasis on the moral duty of a ruler to use public power to improve the welfare of the people had inspired Emperor Asoka in the Third Century B.C. to do likewise. Emperor Asoka, a sparkling example of this principle, resolved to live according to and preach the Dhamma and to serve his subjects and all humanity. He declared his non-aggressive intentions to his neighbors, assuring them of his goodwill and sending envoys to distant kings bearing his message of peace and non-aggression. He promoted the energetic practice of the socio-moral virtues of honesty, truthfulness, compassion, benevolence, non-violence, considerate behavior towards all, non-extravagance, non-a, cquisitiveness, and non-injury to animals. He encouraged religious freedom and mutual respect for each other's creed. He went on periodic tours preaching the Dhamma to the rural people. He undertook works of public utility, such as founding of hospitals for men and animals, supplying of medicine, planting of roadside trees and groves, digging of wells, and construction of watering sheds and rest houses. He expressly forbade cruelty to animals.

佛陀指出，当一个统治者正确的运用他的职权时，人民将会因此而获得幸福。公元三世纪的阿首咖(Asoka)就是一个铁证。他遵循佛陀的教义而生活和统治国家，为国家带来了空前的安定和幸福。他声明不再侵犯邻国，派使臣出使外国宣扬他和平的政策。他致力于推行社会道德，如：诚实、慈悲、仁爱、无暴戾、关怀、不奢侈、不贪婪、不伤害动物等等。他鼓励信仰自由和互相尊重。他亲自到偏远的地方去弘扬佛法，他极力从事基层建设，如：为人类和动物兴建医院、施赠药物、广植树木，掘井和发展水力工程和歇脚亭。不允许人们虐待动物。

Sometimes the Buddha is said to be a social reformer. Among other things, He condemned the caste system, recognized the equality of people, spoke on the need to improve socio-economic conditions, recognized the importance of a more equitable distribution of wealth among the rich and the poor, raised the status of women, recommended the incorporation of humanism in government and administration, and taught that a society should not be run by greed but with consideration and compassion for the people. Despite all these, His contribution to mankind is much greater because He took off at a point which no other social reformer before or ever since had done, that is, by going to the deepest roots of human ill which are found in the human mind. It is only in the human mind that true reform can be effected. Reforms imposed by force upon the external world have a very short life because they have no roots. But those reforms which spring as a result of the transformation 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.

有人把佛陀当做社会改革者，佛陀排斥种姓和阶级制度，提倡平等，提倡改善社会经济，财富必须平均分配，提升女性的社会地位。鼓励执政者排除贪念，以仁慈的心治理国家，处处为人民的利益着想。佛陀对人类的贡献，远远的超越以前所有的社会改革者。佛陀深入人类的内心，找出存在于人类内心的烦恼，一切社会的改革，都需要靠人类的内心来执行。强制、暴力性的改革所带来的效益是短暂的，因为没有根，只有通过内心的改革，才能根深蒂固。当心灵获得发展时，就能从生命中获得取之不尽的能源。社会的改革来自人类的心识，对自己的同胞有公正、挚爱的心，才能持久的延续下去。

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.

佛陀所弘扬的佛法不是建立在政治领域，也不鼓励人类去享受世间的欲乐。他指引了涅槃之道。佛陀最终的目标是断除人类于世间的贪欲。在《法句经》中，这么说道：「通往世间欲乐是一条路，通往涅槃是另一条路。」

但是，这并不表示，佛教徒不可以参与政治。社会所有人类的行为，都受到律法条例的制约、经济的支配，教育制度同样受到政治的影响。一个佛教徒，如果想参与政治，就不应该利用宗教来达到政治目的。那些已放弃世间生活的出家人，如果想过着纯净的宗教生活，就不应该参与政治。