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title: 佛教與政治 Buddhism and Politics
description: "The Buddha had gone beyond all worldly affairs, but still gave advice on good government."
---

Buddhism and Politics

佛教與政治

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

佛教關心世間的一切福利，他是最好的政治顧問。

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，他自然與王公大臣有密切的關系，可是，佛陀從來不用政治力量來弘揚佛教。可是，今天的許多政治家，卻把佛陀牽扯到政治里面，以佛教的名義，宣揚自己的政綱，他們把佛陀渲染成共產主義者、資本主義者、帝國主義者，為了他們自己的利益，損壞了佛陀的形象。要清楚的是，佛陀是一位超越世間一切的覺者，佛陀從來沒有不讓其他宗教並存的觀念，佛陀也從來沒有抱怨過那些不奉行他的教義的人。

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.

使人非常關心一個敏感的問題，就是佛教與政治的關系。佛教是一個德行兼備、純淨和值得信任的宗教，而政治講求的是權力。在歷史，宗教經常被政治利用來達到某些政治目的，如：發動戰爭、征服、殘殺、暴行、造反、摧毀文明和藝術。

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

當宗教一被政治家利用來達到某些政治目的時，就失去了宗教的神聖性。

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.

根據佛法，佛教是不介入或參與任何政治活動的。當發現社會問題時，也只能透過向政治家建議，如何改善和處理問題。佛教關心社會的發展，關心人性的發展，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.

佛教希望能夠透過建議，讓政治家制定能保護人民，讓人民幸福、繁榮的政策。當人民陷入貪、嗔、癡等種種惡行時，沒有任何一種政治理想能成功的實現。如果政策本身就出了問題，那就更不能渴求人民能為它做些什麼了。善業和惡業的果報，是導致幸福與否的真正因素，真的幸福是建立在對「苦」、「無常」和「無我」的真正理解。對佛教徒而言，生死輪迴是無法獲得真正的幸福，就算是重生于大梵天也一樣。

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.

一個好的政治體系，確保了人民基本權益，平衡、慎重的行使職權，為人民創造幸福的生活，有了這樣的政治體系，人民就不會背棄它，另謀理想的政治體系了。人們無法在任何政治體系下獲得真正的自由，要獲得自由，必須發展內觀，致力于釋放自己內心的欲望和無明的枷鎖。要獲得自由，除了要制約身與語的欲望外，還要鍛鍊自己的心識，開發自己心靈的力量，以期達到最高的目標──證悟涅槃。

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.

我們意識到宗教和政治劃分界限的益處，政治所帶來的和平和幸福是有所限制的。佛陀的教誨和現代的政治意識有密切的關系，首先，佛陀在阿伯拉罕之前，就已經聲明一切人類都平等，種姓和階級制度是社會蓄意建立的障礙。對佛陀而言，唯一將人類分類的是他們的道德素質。其次，佛陀鼓勵人類以互助的精神參與社會活動，這種精神被現代政治家推廣和發揚。再次，佛陀不指定繼承人，所有的僧眾都必須以佛法和戒律為師，直到今天，所有的出家人，都必須遵守這一點，以佛法和戒律為師。

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.

佛陀鼓勵互相研究、討論的民主精神。在僧團里，每個成員都有權力自我執行一般的事物。當重大事件發生時，就會提出來大家討論，這和現代的民主議程是一致的。令人驚奇的是，在二千五百多年前的印度，佛教徒這種自律的管理方式，和今天民主社會的管理方式竟然是一樣的。僧團公選一位代表和一位助理，就好像今天議會里的「議長」和「副議長」，一切議案的提出，都公開的討論，重大的問題都經過再三的討論，這和現代民主議會三讀通過的形式完全一致。當問題無法一致通過時，就以表決的形式來做最後的決定。

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.

佛教對政治的看法是，政治家必須具備道德性和負起行使職權的責任。佛陀不鼓勵戰爭，他向全世界傳達和平的信息。在這世間根本沒有所謂的為和平而戰爭或殺生。勝利者嗔恚心增長，失敗者生活在痛苦中。當一個人舍棄成功和失敗後，他獲得真正歡愉和平靜。佛陀不僅反對戰爭，還是第一個親自戰場去阻止戰爭的人。他成功的阻止了釋迦族和廓里雅族在羅希泥河(Rohn)的戰役。他也成功的說服了阿迦答沙都(Ajàtasattu)國王放棄進攻瓦吉國。

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)

佛陀分析一個優良政治體系的條件，當一個政府的領導人腐敗、墮落時，則整個國家將會變得腐敗、墮落和不幸。佛陀最反對貪污，他認為政治家都必須以仁義治國。佛陀說：「當統治者是公正和善良的，首相也一定會公正和善良，當首相公正善良時，所有的大臣也必定公正善良，當大臣們公正善良時，所有的士兵也必定公正善良，當士兵都公正善良時，則全國的百姓都會公正善良。」《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.

佛陀說：「不道德的罪行，如：「偷盜、欺騙、暴戾、嗔恚、殘忍等，會因貧窮而產生。統治者和政府如果以懲罰或強力的鎮壓是無法收效的。」《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.

佛陀建議：「統治者和政府，與其用壓力來取締罪行，不如發展經濟。政府應該以國庫的資金來改善國家的經濟，用來發展農業、發展耕地、支持人民自己創業、發展商業，讓人民有足夠的物質維持正常的生活，當人民的道德水平獲得提升時，國家就會繁榮與安定」《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《達薩王本生經》里，佛陀認為統治者有十種責任，這十種責任可以提供給今天的政治家，讓他們有效去治理國家。

be liberal and avoid selfishness,

一、自由和不自私。

maintain a high moral character,

二、道德的提升和維持。

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

三、為善良的人民犧牲一切。

be honest and maintain absolute integrity,

四、誠實和廉潔。

be kind and gentle,

五、仁愛和寬大。

lead a simple life for the subjects to emulate,

六、簡單和淡泊的生活。

be free from hatred of any kind,

七、沒有嗔恚心。

exercise non-violence,

八、無暴力。

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:

佛陀針對統治者的行為，再度給予開示：

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

一、一個好的統治者，必須公正廉明，不可厚此薄彼。

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

二、一個好的統治者，不可對人民記恨或嗔恚。

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

三、一個好的統治者，在執行正確的法制時，不應該害怕人民反對。

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、一個好的統治者，必須清楚的了解一切律法。不可以濫用權力，必須應用智慧和合理的途徑。

(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.

佛陀說：「假如一個人不適合、不能勝任、沒有足夠的德性、沒有能力、沒有資格做統治者時，他將受到全國人民的指責……將受到人民的責備。因為他不能勝任，他不配占據那統治者的地位。統治者有如一般人，如果觸犯或違背道德和人類社會的法律規范時，一樣要受到懲罰。統治者掠奪或私吞公產，也一樣要受到懲罰。」《Milinda Panha Sutta》

一個統治者應該時時關注自己的身、語、意的行為，接受民眾的意見，反省和檢討自己。如果他有不正確的行為時，如：不正確的懲罰、貪污、壓迫和高稅收等等，民眾將指責他、反對他。如果他很公正的管理國家，人民將祝福他，祝他萬壽無疆。

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，當一個統治者正確的運用他的職權時，人民將會因此而獲得幸福。公元三世紀的阿首咖(Asoka)就是一個鐵證。他遵循佛陀的教義而生活和統治國家，為國家帶來了空前的安定和幸福。他聲明不再侵犯鄰國，派使臣出使外國宣揚他和平的政策。他致力于推行社會道德，如：誠實、慈悲、仁愛、無暴戾、關懷、不奢侈、不貪婪、不傷害動物等等。他鼓勵信仰自由和互相尊重。他親自到偏遠的地方去弘揚佛法，他極力從事基層建設，如：為人類和動物興建醫院、施贈藥物、廣植樹木，掘井和發展水力工程和歇腳亭。不允許人們虐待動物。

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.

有人把佛陀當做社會改革者，佛陀排斥種姓和階級制度，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，處處為人民的利益著想。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。強制、暴力性的改革所帶來的效益是短暫的，因為沒有根，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。社會所有人類的行為，都受到律法條例的制約、經濟的支配，教育制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。