佛陀的啟示 第八章 佛的教誡與今日世界 Chapter VIII. What the Buddha Taught and the World Today

What Buddha Taught(佛陀的啟示)

Chapter VIII. What the Buddha Taught and the World Today

第八章 佛的教誡與今日世界

There are some who believe that Buddhism is so lofty and sublime a system that it cannot be practised by ordinary man and woman in this workaday world of ours, and that one has to retire from it to a monastery, or to some quiet place, if one desires to be a true Buddhist.

有些人相信，佛學體系極其崇高卓絕，非一般生活在碌碌塵世里的男女所能實踐；假使他想做一個真正的佛教徒的話，必須要離世棄俗，住到寺院里或是其他僻靜的處所去。

This is a sad misconception, due evidently to a lack of understanding of the teaching of the Buddha. People run to such hasty and wrong conclusions as a result of their hearing, or reading casually, something about Buddhism written by someone, who, as he has not understood the subject in all its aspects, gives only a partial and lopsided view of it. The Buddha』s teaching is meant not only for monks in monasteries, but also for ordinary men and women living at home with their families. The Noble Eightfold Path, which is the Buddhist way of life, is meant of all, without distinction of any kind.

這是一個可悲的錯誤觀念，顯然是對佛的教誡缺乏了解所致。達到這種輕率而錯誤結論的人，都因為只是偶然聽到或讀到某些佛教的讀物，而這些讀物的著者本身對佛教的面面觀並沒有充分了解，因此他所發表的見地也是片面而偏差的。佛的教誡，不僅是為了寺院中的僧眾而設，也是為了住在家庭中的普通男女。代表佛教生活方式的八正道，是為了一切的人而設，沒有任何分野。

The vast majority of people in the world cannot turn monk, or retire into caves or forests. However, noble and pure Buddhism may be, it would be useless to the masses of mankind if they could not follow it in their daily life in the world of today. But if you understand the spirit of Buddhism correctly (and not only its letter), you can surely follow and practice it while living the life of an ordinary man.

這世間絕大多數的人，不能出家做和尚，或住到山林洞窟中去。不論佛教是多麼純淨而高尚，如果廣大的群眾不能在今日世界的日常生活里受持奉行它，它就將一無用處。可是，如果你能正確的了解佛教的精神(而不囿于它的文字)，你自能一面過著普通人的生活，一面遵行其教誡。

There may be some who find it easier and more convenient to accept Buddhism, if they do live in a remote place, cut off from the society of others. Others may find that that kind if retirement dulls and depresses their whole being both physically and mentally, and that it may not therefore be conducive to the development of their spiritual and intellectual life.

也許有若干人會覺得住在邊遠之處與世隔絕，比較易于接受佛法。但也有些人也許會覺得這種離世的生活，會使得他們整個身心都變得沈郁滯鈍，不利于發展他們的精神與理智的生活。

True renunciation does not mean running away physically from the world. Sāriputta, the chief disciple of the Buddha, said that one man might live in a forest devoting himself to ascetic practices, but might be full of impure thoughts and 』defilements』; another might live in a village or a town, practising no ascetic discipline, but his mind might be pure, and free from 』defilements』. Of these two, said Sāriputta, the one who lives a pure life in the village or town is definitely far superior to, and greater than, the one who lives in the forest. [1]

真正的出離，並不就是將此身離開塵世。佛的大弟子舍利弗就說過：一個人可以住在林間修苦行，心中仍然充滿了染污不淨的思想。另一個人住在鄉鎮里，也不修苦行，可是他心境澄朗，了無微瑕。兩者之中，舍利弗說，在鄉鎮中過清淨生活的人，遠勝于住在林間的人，也要比後者為偉大。［注一］

The common belief that to follow the Buddha』s teaching one has to retire from life is a misconception. It is really an unconscious defence against practising it. There are numerous references in Buddhist literature to men and women living ordinary, normal family lives who successfully practiced what the Buddha taught, and realized Nirvāna. Vacchagotta the Wanderer, (whom we met earlier in the chapter on Anatta), once asked the Buddha straight-forwardly whether there were laymen and woman leading the family life, who followed his teaching successfully and attained to high spiritual states. The Buddha categorically stated that there were not one or two, not a hundred or two hundred or five hundred, but many more laymen and women leading the family life who followed his teaching successfully and attained to high spiritual states. [2]

一般相信遵奉佛教必須離世，是一項錯誤的觀念。這實際上是為不願實行佛教而作的一項下意識的辯護。在佛教典籍中，有無數的事例，證明過著普通正常家庭生活的人，都能夠很成功地實行佛的教誡，證入涅槃。游方者婆嗟種(在無我章里已經介紹過的)有一次直截了當地問佛，過著家庭生活的男女居士，有沒有實行佛教而成功地達到很高的精神境界？佛毫不含糊地說，像這種居家的男女成功地遵行佛教而達到很高的精神境界，不止是一個兩個，一百個兩百個，甚至五百個，而是比五百個還要多出多多。［注二］

It may be agreeable for certain people to live a retired life in a quiet place away from noise and disturbance. But it is certainly more praiseworthy and courageous to practice Buddhism living among your fellow beings, helping them and being of service to them. It may perhaps be useful in some cases for a man to live in retirement for a time in order to improve his mind and character, as preliminary moral, spiritual and intellectual training, to be strong enough to come out later and help others. But if a man lives all his life in solitude, thinking only of his own happiness and 』salvation』, without caring for his fellows, this surely is not in keeping with the Buddha』s teaching which is based on love, compassion, and service to others.

對于某些人，遠離塵囂到一處清淨的地方，去過絕世的生活也許合適。可是能與眾人共處，實行佛教，為眾服務，施以濟度，自然更是勇敢而值得讚美。但在某些情形下，也許隱居一時，先將心胸性格陶冶一番，作一番道德、精神與理智方面的初步磨鍊，到力量充實之後再出山度人，也未嘗不好。可是一個人如果終生獨居，只顧到自己的快樂與解脫，不關心余人的疾苦，這就和佛的教誡決不相符了。因為佛教是建立于友愛、慈悲、與為人服務的基礎上。

One might now ask: If a man can follow Buddhism while living the life of an ordinary layman, why was the Sangha, the Order of monks, established by the Buddha? The Order provides opportunity for those who are willing to devote their lives not only to their own spiritual and intellectual development, but also to the service of others. An ordinary layman with a family cannot be expected to devote his whole life to the service of others, whereas a monk, who has no family responsibilities or any other worldly ties, is in position to devote his whole life 』for the good of the many, for the happiness of the many』 according to the Buddha』s advice. That is how in the course of history, the Buddhist monastery became not only a spiritual centre, but also a centre of learning and culture.

有人也許要問：如果常人可以過在家的生活，而仍能修習佛法，為什麼佛要創立和合僧團呢？殊不知僧伽是專為了某些志願獻身的人而設的。這些人不但要發展自己的精神及心智，而且立志要為人類服務。一個有家有室的居士，不能期望他將一生整個地奉獻出來為人群服務。和尚因為沒有家室之累，也沒有其它俗務的羈絆，可以根據佛誡將全部身心貢獻于「增進多數人的福祉，增進多數人的快樂」。在歷史過程中，佛教寺院不僅成為宗教中心，也成為學術文化的中心，其起因就是這樣的。

The Sigāla-sutta (No. 31 of the Digha-nikāya) shows with what great respect the layman』s life, his family and social relations are regards by the Buddha.

佛是何等重視居士的生活以及他家庭與社會關系，從《善生經》(巴利文《長部經》第卅一經)中可以看得出來。

A young man named Sigāla used to worship the six cardinal points of the heavens-east, south, west, north, nadir, and zenith- in obeying and observing the last advice given him by his dying father. The Buddha told the young man that in the 』noble discipline』 (ariyassa vinaye) of his teaching the six directions were different. According to his 』noble discipline』 the six directions were: east: parents; south: teachers; west: wife and children; north: friends, relatives and neighbours; nadir: servants, workers and employees; zenith: religious men.

一個名叫善生的男子，一向都遵守他父親臨終時的遺命，禮拜虛空的六方——東、西、南、北、上、下。佛告訴他說，在佛教聖律中的六方，與他的不同。根據佛的聖律，那六方是：東方——父母，南方——師長，西方——妻兒，北方——親友鄰居，下方——奴隸傭工，上方——宗教信徒。

』One should worship these six directions』 said the Buddha. Here the word 』worship』 (namasseyya) is very significant, for one worships something sacred, something worthy of honour and respect. These six family and social groups mentioned above are treated in Buddhism as sacred, worthy or respect and worship. But how is one to 』worship』 them? The Buddha says that one could 』worship』 them only by performing one』s duties towards them. These duties are explained in his discourse to Sigāla.

『應當禮拜這六方，』佛說。這里，『禮拜』一詞意義重大。因為，人所禮拜的，一定是神聖的、值得尊重敬仰的東西。上述六類家庭和社會份子，在佛教中就是被視為神聖的、值得尊崇禮拜的了。可是怎樣禮拜法呢？佛說，只有對他們敦倫盡分，才算是禮拜。這些職分在《佛說善生經》中都有解釋。

First: Parents are sacred to their children. The Buddha says: 』Parents are called Brahma』 (Brahmāti mātāpitaro). The term Brahma denotes the highest and most sacred conception in Indian thought, and in it the Buddha includes parents. So in good Buddhist families at the present time children literally 』worship』 their parents every day, morning and evening. They have to perform certain duties towards their parents according to the 』noble discipline』: they should look after their parents in their old age; should do whatever they have to do on their behalf; should maintain the honour of the family and continue the family tradition; should protect the wealth earned by their parents; and perform their funeral rites after their death. Parents, in their turn, have certain responsibilities towards their children: they should keep their children away from evil courses; should engage them in good and profitable activities; should give them a good education; should marry them into good families; and should hand over the property to them in due course.

第一：父母是神聖的。佛說：『父母就叫做梵摩。』『梵摩』這一名詞在印度人的心目中，代表的是最高、最神聖的觀念，而佛卻將雙親也包括在這里面。因此，在現今良好的佛教家庭中，兒童們對于家長每天朝夕都要各禮拜乙次。他們必須根據聖律對雙親盡某些職分，諸如：在雙親年老時負起扶養之責；代表雙親盡他們應盡的本分；保持家庭傳統于不墜而且光大門楣；守護雙親辛苦積聚的財富勿令散失；于他們死後遵禮成服，妥為殯殮。輪到了父母，他們對子女也有某種責任：應避免子女墮入惡道，教令從事有益的活動，予以良好之教育，為他們從良好的家庭中擇配，並于適當時機以家財付與。

Second: The relation between teacher and pupil: a pupil should respect and be obedient to his teacher; should attend to his needs if any; should study earnestly. And the teacher, in his turn, should train and shape his pupil properly; should teach him well; should introduce him to his friends; and should try to procure him security or employment when his education is over.

第二：師弟關系。弟子對師長必須恭敬服從，師有所需必須設法供應，並應努力學習。另一方面，老師必須善為訓練弟子，使成良好模范；應當諄諄善誘，並為他介紹朋友；卒業之後更應為他謀職，以保障他生活的安定。

Third: The relation between husband and wife: love between husband and wife is considered almost religious or sacred. It is called sadāra-Brahmacariya 』sacred family life』. Here, too, the significance of the term Brahma should be noted: the highest respect is given to this relationship. Wives and husband should be faithful, respectful and devoted to each other, and they have certain duties towards each other: the husband should always honour his wife and never wanting in respect to her; he should love her and be faithful to her; should secure her position and comfort; and should please her by presenting her with clothing and jewellery. (The fact that the Buddha did not forget to mention even such a thing as the gifts a husband should make to his wife shows how understanding and sympathetic were his humane feelings towards ordinary human emotions). The fire, in her turn, should supervise and look after household affairs; should entertain guests, visitors, friends, relatives and employees; should love and be faithful to her husband; should protect his earnings; should be clever and energetic in all activities.

第三：夫婦關系。夫婦之愛，也被視為幾乎是宗教性而神聖的，這種關系，叫做『神聖的家庭生活(居家梵行)』。

這里面『梵』字的意義又是值得注意的；就是說，這種關系也是應當付予最高敬意的。夫婦應當彼此忠實、互敬互諒，向對方盡其應盡之義務。丈夫應當禮遇其妻，決不可對她不敬。他應當愛她，對她忠實，鞏固她的地位，使她安適，並贈以衣飾珠寶，以博取她的歡心。(佛甚至不忘提醒丈夫應以禮物贈與妻子，足見他對凡夫的情感是何等了解、同情而具有人情味。)輪到妻子的時候，她應當照顧家務，接待賓客、親友和受雇的傭工；對丈夫愛護、忠實、守護他的收入，並在一切活動中保持機智與精勤。

Fourth: The relation between friends, relatives and neighbours: they should be hospitable and charitable to one another; should speak pleasantly and agreeably; should work for each others』 welfare; should be on equal terms with one another; should not quarrel among themselves; should help each other in need; and should not forsake each other in difficulty.

第四：親鄰關系。對于親友鄰居彼此之間均應殷勤款待，寬大慈惠。交談時應當態度愉快，談吐優雅。應為彼此之福祉而努力，並應平等相待，不可諍論。遇有所需，應互為周濟，危難不相背棄。

Fifth: The relation between master and servant: the master or the employer has several obligations towards his servant or his employee: work should be assigned according to ability and capacity; adequate wages should be paid; medical needs should be provided; occasional donations or bonuses should be granted. The servant or employee, in his turn, should be diligent and not lazy; honest and obedient and not cheat his master; he should be earnest in his work.

第五：主僕關系。主人或雇主對他的雇工或奴僕也有好幾種義務：應視其人的能力才干，分配工作及給以適量之工資；應提供醫藥服務，並應隨時酌發獎金。雇工奴僕應勤勿惰，誠實服從，不可欺主。尤其應該忠于所事。

Sixth: The relation between the religious (lit. recluses and brāhmanas) and the laity: lay people should look after the material needs of the religious with love and respect; the religious with a loving heart should impart knowledge and learning to the laity, and lead them along the good path away from evil.

第六：僧俗關系(也就是沙門梵志等出家人與在家居士間的關系)。在家眾應當敬愛出家眾及供養他們的物質需要。出家人應以慈心教在家眾，以智識學問灌輸給他們，引導他們遠離邪惡走向善道。

We see then that the lay life, with its family and social relations, is included in the 』noble discipline』, and is within the framework of the Buddhist way of life, as the Buddha envisaged it.

由此可見，居士的家庭和社會關系，已包括在聖律之中，而為佛教生活方式結構之一部，佛蓋早已有見于此了。

So in the Samyutta-nikāya, one of the oldest Pali texts, Sakka, the king of the gods (devas), declares that he worships not only the monks who live a virtuous holy life, but also 』lay disciples (upāsaka) who perform meritorious deeds, who are virtuous, and maintain their families righteously』. [3]

因此，在最古老的巴利文原典之一的《雜部經》中，諸天之王——帝釋，就曾宣稱他不但尊奉有德的高僧，也尊奉廣修善行以正道持家的有德居士。［注三］

If one desires to become a Buddhist, there is no initiation ceremony (or baptism) which one has to undergo. (But to become a bhikkhu, a member of the Order of the Sangha, one has to undergo a long process of disciplinary training and education). If one understands the Buddha』s teaching, and if one is convinced that his teaching is the right Path and if one tries to follow it, then one is a Buddhist. But according to the unbroken age-old tradition in Buddhist countries, one is considered a Buddhist if one takes the Buddha, the Dhamma (the Teaching) and the Sangha (the Order of Monks)- generally called 』the Triple-Gem』- as one』s refuges, and undertakes to observe the Five Precepts (Paňca-sila)-the minimum moral obligations of a lay Buddhist-(I) not to destroy life, (2) not a seal, (3) not to commit adultery, (4) not to tell lies, (5) not to take intoxicating drinks-reciting the formulas given in the ancient texts. On religious occasions Buddhists in congregation usually recite these formulas, following the lead of a Buddhist monk.

如果有人想做佛教徒，也可以毋須舉行任何入教儀式(或洗禮)(但要成為僧伽的一員——比丘，則必須接受一段很長時間戒律方面的訓練和教育)，只要他對佛的教誡能夠了解，也深信佛所教的是正道而盡力遵行，他也就可以算是一個佛教徒了。但在佛教國度里，依照歷代相傳不絕的傳統，他尚須皈依佛、法(佛的教誡)、僧(比丘團體)——統稱三寶，遵守五戒——居士所應盡的最低限度的道德本分，和讀誦經偈。這樣才能被承認為一個佛教徒。這五戒是：(一)不殺生，(二)不偷盜，(三)不邪淫，(四)不妄語，(五)不飲酒。遇到宗教節日或法會等，佛教徒們常聚集一處，由一位比丘領著大眾，共誦經讚。

There are no external rites or ceremonies which a Buddhist has to perform. Buddhism is a way of life, and what is essential is following the Noble Eightfold Path. Of course there are in all Buddhist countries simple and beautiful ceremonies on religious occasions. There are shrines with statues of the Buddha, stūpas or dāgäbas and Bo-trees in monasteries where Buddhist worship, offer flowers, light lamps and burn incense. This should not be likened to prayer in theistic religions; it is only a way of paying homage to the memory of the Master who showed the way. These traditional observances, though inessential, have their value in satisfying the religious emotions and needs of those who are less advanced intellectually and spiritually, and helping them gradually along the Path.

做佛教徒，毋須舉行任何儀式。佛教是一種生活方式，主要的是要遵守八正道。當然在所有佛教國度里，都有在法會時舉行簡單而優美的儀式。寺院里也有供奉佛像的佛龕、塔和菩提樹，以供教徒瞻拜、獻花、點燈、燒香。這種儀式，卻不能與神教的祈禱相比。它只是為紀念一位指示迷津的導師所表示的仰幕之忱而已。這些傳統的儀式，雖然是不必要的，卻也有其價值。它能滿足若干心智能力較低的人們宗教情緒方面的需要，而逐漸誘掖他們走上佛法的大道。

Those who think that Buddhism is interested only in lofty ideals, high moral and philosophical thought, and that is ignore the social and economic welfare of people, are wrong. The Buddha was interested in the happiness of men. To him happiness was not possible without leading a pure life based on moral and spiritual principles. But he knew that leading such a life was hard in unfavourable material and social conditions.

以為佛教是只注重崇高的理想，高深的道德與哲學思維，而不顧人民的社會與經濟利益的人是錯了。佛是很關心人類的快樂。可是他也很知道，如果物質社會環境不佳，想過這樣的日子是困難的。

Buddhism does not consider material welfare as an end in itself: it is only a means to an end-a higher and nobler end. But it is a means which is indispensable, in dispensable in achieving a higher purpose for man』s happiness. So Buddhism recognizes the need of certain minimum material favourable to spiritual success-even that of a monk engaged in meditation in some solitary place. [4]

佛教並不認為使物質生活舒適，就是人生的目的。它只是達到一個更崇高的目的的條件。但是這條件卻是不可缺少的。要想為了人類的幸福，達成更高的目標，這條件是少不了的。因此佛教承認，即使一個和尚在僻靜的地方獨自修習禪定止觀，要想修習成功，最低限度的物質環境仍是必需的。［注四］

The Buddha did not take life out of the context of its social and economic background; he looked at it as a whole, in all its social, economic and political aspects. His teachings on ethical, spiritual and philosophical problems are fairy well known. But little is known, particularly in the West, about his teaching on social, economic and political matters. Yet there are numerous discourses dealing with these scattered throughout the ancient Buddhist texts. Let us take only a few examples.

佛並不將人生與它社會經濟背景的關系剝離。他將它視為一個整體，顧到它社會、經濟與政治的每一面。他有關倫理、精神與哲學問題的教誡，知道的人不少。可是關于他在社會、經濟與政治方面的教誨，就少有人知了。這情形尤以在西方國家為然。但這方面的經典，散見于古佛籍中為數極多。現在試舉幾個例子如次：

The Cakkavattisihanāda-sutta of the Digha-nikāya (No.26) clearly states that poverty (dāliddiya) is the cause of immorality and crimes such as theft, falsehood, violence, hatred, cruelty, etc. Kings in ancient times, like governments today, tried to suppress crime through punishment. The Kūtadanta-sutta of the same Nikāya explains how futile this is. It says that this method can never be successful. Instead the Buddha suggests that, in order to eradicate crime, the economic condition of the people should be improved: grain and other facilities for agriculture should be provided for farmers and cultivators; capital should be provided for traders and those engaged in business; adequate wages should be paid to those who are employed. When people are thus provided for with opportunities for earning a sufficient income, they will be contented; will have no fear or anxiety, and consequently the country will be peaceful and free from crime. [5]

《巴利藏長部經第二十六經》(Cakkavattisihanada Sutta)中明明白白地說貧窮是一切非義與罪行之源。諸如偷盜、妄語、暴行、憎恚、殘酷等，莫不由此而生。古代的帝王，和現代的政府一樣，盡力想以懲罰來抑止暴行。同在這《長部經》里的另一經Kutadanta Sutta中已說明這種方法是何等的徒然。它說這種方法絕不能成功。反之，佛倡議要芟除罪惡，必須改善人民的經濟狀況：應當為農人提供稻谷種子和農具，為商賈提供資金，對雇工給予適當工資。人民都有了能夠賺到足夠收入的機會，就會感到心滿意足，無有恐怖憂慮，結果就國泰民安、罪行絕跡了。［注五］

Because of this, the Buddha told lay people how important it is to improve their economic condition. This does not mean that he approved of hoarding wealth with desire and attachment, which is against his fundamental teaching, nor did he approve of each and every way of earning one』s livelihood. There are certain trades like the production and sale of armaments, which he condemns as evil means of livelihood, as we saw earlier. [6]

因為這緣故，佛就告訴在家眾，改進經濟的狀況是非常的重要。但這並不是說他贊成屯積財富，貪求執著。那是和他的基本教誡大相逕庭的。他也不是對每一種的謀生方式都同意。有幾種營生如制造販賣軍火等，他就嚴詞斥責，認為是邪惡的生計。這在前文已經講過。

A man named Dighajānu once visited the Buddha and said: 』Venerable Sir, we are ordinary lay men, leading the family life with wife and children. Would the Blessed One teach us some doctrines which will be conductive to our happiness in this world and hereafter.』

有一個叫做長生的人，有一次在拜訪佛時說道：『世尊啊！我們只是普通的居士，與妻子兒女一起過著家庭生活。可否請世尊教我們一些佛法，能使我們在今生後世都享有快樂？』

The Buddha tells him that there are four things which are conductive to a man』s happiness in this world: First: he should be skilled, efficient, earnest, and energetic in whatever profession he is engaged, and he should know it well (utthāna-sampadā); second: he should protect his income, which he has thus earned righteously, with the sweat of his brow (ārakkha-sampadā); (This refers to protecting wealth from thieves, etc. All these ideas should be considered against the background of the period.) third: he should have good friends (kalyāna-mitta) who are faithful, learned, virtuous, liberal and intelligent, who will help him along the right path away from evil; fourth: he should spend reasonably, in proportion to his income, neither too much nor too little, i.e., he should not hoard wealth avariciously, nor should he be extravagant- in other words he should live within his means (samajikatā).

佛即告訴他有四件事可使他現生得到快樂。第一：不論他從事那種職業，必須求精求效，誠懇努力，並熟諳其業務。第二：對于以其本身血汗換來的收益，必須善加守護(此處所指的是要將財物妥為收藏，以免為宵小所覬覦等。這些觀念必須與當時的時代背景一起考慮。)第三：須親近忠實、博學、有德、寬大、有智而能協助他遠離邪途、走入正道的善知識。第四：用錢必須合理而與收入成比例，不可靡費，亦不可慳吝。意即不可貪心積聚財富，亦不可奢侈揮霍。換言之，應當量入為出。

Then the Buddha expounds the four virtues conducive to a layman』s happiness hereafter: (I) Saddhā: he should have faith and confidence in moral, spiritual and intellectual values; (2) Sila: he should abstain from destroying and harming life, from stealing and cheating, from adultery, from falsehood, and from intoxicating drinks; (3) Cāga: he should practice charity, generosity, without attachment and craving for wealth; (4) Paňňā: he should develop wisdom which leads to the complete destruction of suffering, to the realization of Nirvāna. [7]

接著，佛又解說四種可以導致在家眾身後快樂的德行。(一)信：他應當堅信道德精神與理性的各種價值。(二)戒：他應當克制自己，不毀傷、殺害生物，不偷盜、欺詐，不邪淫，不妄語，不飲酒。(三)施：他應當奉行慈惠，對于財富無所貪著。(四)慧：他應當發展能夠導致徹底滅苦、證入涅槃的智慧。［注六］

Sometimes the Buddha even went into details about saving money and spending it, as, for instance, when he told the young man Sigāla that he should spend one fourth of his income on his daily expenses, invest half in his business and put aside one fourth for any emergency. [8]

有時候，佛甚至于談到如何用錢、如何儲蓄的細則。比方說，他告訴善生童子，應當以他收入的四分之一作為日常費用，把一半投資在事業上，再把四分之一存起來以備急需。［注七］

Once the Buddha told Ānāthapindika, the great banker, one of his most devoted lay disciples who founded for him the celebrated Jetavana monastery at Sāvatthi, that a layman, who leads an ordinary family life, has four kinds of happiness. The first happiness is to enjoy economic security or sufficient wealth acquired by just and righteous means (atthi-sukha); the second is spending that wealth liberally on himself, his family, his friends and relatives, and on meritorious deeds (bhoga-sukha); the third to be free from debts (anana-sukha); the fourth happiness is to love a faultless, and a pure life without committing evil in thought, word or deed (anavajja-sukha). It must be noted here that three of these kinds are economic, and that the Buddha finally reminded the banker that economic and material happiness is 』not worth one sixteenth part』 of the happiness arising out of a faultless and good life. [9]

有一次佛告訴他的一位最忠誠的在家弟子，也就是為佛在舍衛國興建有名的衹園精舍的大富長者給孤獨說：過著普通家庭生活的居士，有四種樂趣。第一：能享受以正當方法獲得足夠的財富與經濟上的安全感。第二：能以此財富慷慨的用于自己、家人及親友身上，並以之作種種善行。第三：無負債之苦。第四：可度清淨無過而不造身口意三惡業的生活。此中可注意的是：四項中倒有三項是經濟的。可是，最後佛還是提醒那位富翁，物質與經濟方面的樂趣，比起由善良無過失的生活所生起的精神樂趣來，尚不及後者的十六分之一。［注八］

From the few examples given above, one could see that the Buddha considered economic welfare as requisite for human happiness, but that he did not recognize progress as real and true if it was only material, devoid of a spiritual and moral foundation. While encouraging material progress Buddhism always lays great stress on the development of the moral and spiritual character for a happy, peaceful and contented society.

從以上所舉幾個例子看來，可見佛認為，經濟的福利對人生的樂趣是有其必要的。可是，他不承認僅是物質而沒有精神與道德基礎的進步是真正的進步。佛教雖然鼓勵物質方面的進步，但其重心永遠是放在精神與道德的開展方面，以謀求快樂、和平而知足的社會。

The Buddha was just as clear on politics, on war and peace. It is too well known to be repeated 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.

佛對于政治、戰爭與和平，也同樣的清楚。佛教提倡宣揚和平非暴，並以之為救世的福音。他不贊成任何形式的暴力與殺生，這是人所共知的事，毋須在這里，多所辭費。佛教里沒有任何可以稱為『正義之戰』的東西。這只是一個制造出來的虛偽名目，再加以宣傳，使成為憎恨、殘酷、暴虐與大規模屠殺的藉口與理由而已。誰來決定正義與不正義？強大的勝利者就是正義，弱小的失敗者就是不義。我們的戰爭永遠是正義的，而你們的戰爭就永遠是不義的了。佛教並不接受這樣的論點。

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.

佛不僅教導和平非暴，更曾親赴戰場勸阻戰事之發生。釋迦族與拘梨耶族因爭盧呬尼河水，而準備訴之干戈的時候，佛出面阻止，即為一例。有一次，也是由于他的一言阻止了阿闍世王攻略跋耆國。

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.

佛世和今天一樣，也有不以正義治理國家的元首。人民受到壓榨、掠奪、虐待與迫害、苛捐雜稅、酷刑峻法。佛對這種不人道的措施，深感悲憫。《法句經》覺音疏中記載著說，他因此轉而研究開明政府的問題。他的見地，必須與當時的社會經濟與政治背景一起考慮，才能體會其意義。他使人了解一個政府的首腦人物們——君主、部長以及行政官吏們——如果腐敗不公，則整個國家亦隨之腐化墮落而失去快樂。一個快樂的國家，必須有一個公正的政府。這樣一個公正廉明的政府如何能實現，在《佛本生經》［注九］里的十王法(國王的十種職責)經Dasa-raja-dhamma Sutta中，佛曾作過解釋。

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]

當然，古代的『國王』一詞，在今天應當用『政府』一詞來代替。因此，『十王法』可適用于今日的一切政府官員，例如國家的元首、部長、政界領袖、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.

十王法中的第一法條是豪爽、慷慨、慈善。執政的人，不可貪著財產，應當為了人民的福利而散財。

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：須有高尚的道德品性。絕不可殺生、欺詐、偷盜、剝削他人、邪淫、妄語及飲酒。也就是說，他最低限度必須能嚴守居士的五戒。

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：為了人民的利益犧牲一切，準備放棄一切個人的安樂、名聲，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：誠實正直。執行職務的時候，必須不畏強梁，不徇私情，正心誠意，對人民無惘無欺。

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 not deceive the public.

第五：仁慈溫厚，性情和煦。

Fifth: Kindness and gentleness (maddava). He must posses a genial temperament.

第六：習慣節約，生活簡單，不耽奢華，克己端嚴。

Sixth: Austerity in habits (tapa). He must lead a simple life, and should not indulge in a life of luxury. He must have self-control.

第七：無嗔無恚，亦無怨毒。不懷芥蒂，不念舊惡。

Seventh: Freedom from hatred, ill-will, enmity (akkadha). He should bear no grudge against anybody.

第八：不尚暴力。不但本身不肯傷害他人，並應盡力提倡和平，阻遏戰爭以及一切運用暴力毀傷生命之舉措。

Eight: Non-violence (avihimsā), which means not only that he should harm nobody, but also that he should try to promote peace by avoiding and preventing war, and everything which involves violence and destruction of life.

第九：忍耐、自制、寬容、諒解。必須能夠忍受困苦艱辛、譏刺橫辱，不生嗔怒。

Ninth: Patient, forbearance, tolerance, understanding (khanti). He must be able to bear hardships, difficulties and insults without losing his temper.

第十：不為反逆梗阻之事。就是說，不做違反人民意願之事，不梗阻任何有利人民的措施。換言之，治理人民，應與人民和諧相處。［注十］

Tenth: Non-opposition, non-obstruction (avirodha), that is to say that he should not oppose the will of the people, should not obstruct any measures that are conductive to the welfare of the people. In other words he should rule in harmony with his people. [11]

一國當政之人，如果具備有上述的德性，不用說，這國家一定是快樂的。但是這並不是一個烏托邦，因為在印度過去的時代中，就曾有過如阿輸迦(阿育王)的國王，完全以前開的法條為其立國之本。

If a country id ruled by men endowed with such qualities, it is needless to say that that country must be happy. But this was not a Utopia, for there were kings in the past like Asoka of India who had established kingdoms based on these ideas.

今天的世界，經常處于恐怖、猜疑、緊張之中。科學所產生的武器，足以造成不可想像的毀滅。強國們揮舞著這種新式的死亡的工具，互相威脅挑釁，厚顏地互相夸耀各自的能力可以比對方造成更巨大的破壞與痛苦。

The world today lives in constant fear, suspicion, and tension. Science has produced weapons which are capable of unimaginable destruction. Brandishing these new instruments of death, great powers threaten and challenge one another, boasting shamelessly that one could cause more destruction and misery in the world than the other.

他們沿著這條瘋狂之路前進，已到了一個地段，只要再向前邁進一步，其結果除了互相消滅並連帶將全人類一齊毀掉之外，別無他途。

They have gone along this path of madness to such a point that now, if they take one more step forward in that direction, the result will be nothing but mutual annihilation along with the total destruction of humanity.

人類對于自己所造成的情況，深感恐懼。亟想找一條出路，謀求某種解決辦法。但是除了佛所指示的以外，再沒有別的方法。佛的福音就是非暴、和平、友愛、慈悲、容忍、諒解、求真理、求智慧、尊重一切生命、不自私、不憎恨、不逞強。

Human beings in fear of the situation they have themselves created, want to find a way out, and seek some kind of solution. But there is none except that held out by the Buddha – his message of non –violence and peace, of love and compassion, of tolerance and understanding, of truth and wisdom, of respect and regard of all life, of freedom from selfishness, hatred and violence.

佛說：『仇恨永不能化解仇恨，只有仁愛可以化解仇恨，這是永恆的至理。』［注十一］又說：『應以慈惠戰勝嫉忿，以善勝惡，以布施勝自私，以真實勝虛誑。』［注十二］

The Buddha says: 』Never by hatred is hatred appeased, but it is appeased by kindness. This is an eternal truth.』 [12]

只要人類一天渴想征服他的同胞，人間就一天不會有和平快樂。如佛所說：『戰勝者滋長仇恨，戰敗者于哀痛中倒下。勝敗俱泯的人才是快樂而和平的。』［注十三］

』One should win anger through kindness wickedness through goodness, selfishness through charity and falsehood through truthfulness.』 [13]

唯一能帶來和平與快樂的征服是自我的征服。『有人能在戰陣中征服百萬雄師，但是征服他自己的人，雖然只征服了一個人，卻是一切戰勝者中最偉大的。』［注十四］

There can be no peace or happiness for man as long as he desires and thirsts after conquering and subjugating his neighbour. As the Buddha says: 』The victor breeds hatred, and the defeated lies down in misery. He who renounces both victory and defeat is happy and peaceful.』 [14] The only conquest that brings peace and happiness is self-conquest. 』One may conquer millions in battle, but he who conquers himself, only one, is the greatest of conqueors.』 [15]

你要說這一切都很美、很高尚、很超絕，但是不切實際。互相憎恨就切實際嗎？互相殺伐，像生存在叢林里的野獸一樣終朝戰戰兢兢猜疑恐懼，是不是這樣更切實際更安逸？曾有仇恨因仇恨而消解的嗎？曾有邪惡被邪惡所戰勝嗎？可是卻至少有若干個別的例子證明仇恨可因愛與慈惠而化解，邪惡為善良所戰勝。你要說，也許這是事實，而在個人情形中也是可行的。但要應用到國家與國際事務上去，那是一定行不通的。人常為政治宣傳所習用的術語如『國』、『邦』、『國際』等所炫惑，心理迷濛，盲目受騙。國家是什麼？還不是一大群個人的集團？國與邦並不能有行動，有行動的就是個人。個人所想所做的，就是邦國所想所做的，能適用于個人的，就能適用于邦國。個人規模的仇恨，可以用愛與慈惠來化解，國家以及國際規模的仇恨化解，一定也同樣地可以實現。就在個人方面，要用慈惠來對付仇恨，也須有極大的勇氣以及對道義力量的信念、膽識與堅心。以國際事務而言，所需要的這一切自然更多。假如『不切實際』一語的意義是『不容易』，那倒是對的。這事決不容易，可是仍應勉力一試。你可以說這種嘗試是冒險的，但決不會比嘗試一場原子戰爭所冒的險更大。

You will say this is all very beautiful, noble and sublime, but impractical. It is practical to hate one another? To kill one another? To live in eternal fear and suspicion like wild animals in a jungle? Is this more practical and comfortable? Was hatred ever appeased by hatred? Was evil ever won over by evil? But there are examples, at least in individual cases, where hatred is appeased by love and kindness and evil won over by goodness. You will say that this may be true; practicable in individual cases, but that is never works in national and international affairs. People are hypnotized, psychologically puzzled, blinded and deceived by the political and propaganda usage of such term as 』national』, 』international』, or 』state』. What is a nation but a vast conglomeration of individuals? A nation or a state does not act; it is the individual who acts. What the individual thinks and does is what the nation or the state thinks and does. What is applicable to the individual is applicable to the nation or the state. If hatred can be appeased by love and kindness on the individual scale, surely it can be realized on the national and international scale too. Even in the case of a single person, to meet hatred with kindness one must be tremendous courage, boldness, faith and confidence in moral force. May it not be even more so with regard to international affairs? If by the expression 』not practical』 you mean 』not easy』, you are right. Definitely it is not easy. Yet it should be tried. You may say it is risky trying it. Surely it cannot be more risky than trying a nuclear war.

今日想起來，在過去曾有一位歷史上著名的偉大統治者，他有勇氣、有信心、有遠見，敢于實施這倡導非暴、和平與友愛的教誨，將它們應用于治理一個廣袤帝國的內外事務上，實在令人不勝忭慰之至。這位西元前三世紀頃的偉大佛教帝王阿輸迦，曾被稱為『天人所敬愛者』。

It is a consolation and inspiration to think today that at least there was one great ruler, well known in history, who had the courage, the confidence and the vision to apply this teaching of non-violence, peace and love to the administration of a vast empire, in both internal and external affairs - Asoka, the great Buddhist emperor of India (3rd century B.C.) -』the Beloved of the gods』 as he was called.

At first he followed the example of his father (Bindusāra) and grandfather (Chandragupta), and wished to complete the conquest of the Indian peninsula. He invaded and conquered Kalinga, and annexed it. Many hundreds of thousands were killed, wounded, tortured and taken prisoner in this war. But later, when he became a Buddhist, he was completely changed and transformed by the Buddha』s teachings. In one of his famous Edicts, inscribed on rock, (Rock Edict XIII, as it is now called), the original of which one may read even today, referring to the conquest of Kalinga, the Emperor publicly expresses his 』repentance』, it was for him to think of that carnage. He publicly declared that he would never draw his sword again for any conquest, but that he 』wishes all living beings non-violence, self control, the practice of serenity and mildness. This, of course, is considered the chief conquest by the Beloved of the gods (i.e., Asoka), namely the conquest by piety (dhamma-vijaya).』 Not only did he renounce war himself, he expressed his desire that 』my sons and grandsons will not think of a new conquest as worth achieving. .. let them think of that conquest only which is the conquest by piety. That is good for this world and the world beyond.』

起先他完全步他父親賓頭沙羅王以及祖父旃陀菊多王的後塵，想要完成征服整個印度半島的偉業。他侵入並征服了迦陵迦國，予以兼併。在這次戰役中，殺傷擄獲慘遭酷刑的人多達數十萬眾。但是他後來成了佛教徒，就完全改變作風，被佛的教誡所感化，前後判若兩人。在他刻在岩石上的一道有名誥文(現在叫做第十三號誥文，原文至今尚在)中，他提到征伐迦陵迦之戰。這位大帝公開表示懺悔，並說想到那次大屠殺，他感到極度的悲痛。他公開宣稱，他將永遠不再為任何征戰而拔劍，而『願一切眾生廢除暴力，克己自制，實踐沉靜溫和之教。』這當然是『天人所敬愛者』(也就是阿輸迦王)最大的勝利——以德服人的勝利。他不但自己摒棄戰爭，而且表示他要『我的子子孫孫也不可認為新的征服是值得發動的······他們只許以德服人。』

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.

這是人類歷史上惟一的例子。一位勝利的征服者，在他聲威顯赫、日麗中天的時候盡有余力繼續擴充他的強域，卻放棄了戰爭與暴力，轉向和平與非暴。

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.

這是給今日世界的一項教訓。一個帝國的統治者，公開的背棄戰爭與暴力，而遵奉和平與非暴的福音。並沒有任何歷史上的事蹟足以證明有任何鄰國的國王，因為阿育王修德而乘機以軍力來攻擊他，或是在他在世之日，他的帝國內部有任何叛逆的情事發生。反之，當時全境都充滿和平，甚至他強域之外的國家，似乎也都接受了他仁慈的領導。

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.

高唱以列強的均勢或以核子嚇阻的威脅來維護和平的人，實在是愚蠢之極。軍備的力量，只能產生恐怖，不能產生和平。靠恐怖是不可能有真正而永久的和平的。隨恐怖而來的，只有憎恨，不善欲與敵愾。這些心理也許一時可以壓抑得住，但隨時都可以爆發而成為暴動。只有在友愛、親善、無怖、無疑、安全無險的氣氛中，真正的和平方能抬頭。

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.

佛教的目的在創造一個社會。這社會摒斥毀滅性的權力之爭，遠離勝負之見而為和平與安寧所盤踞。在這里，迫害無辜必受嚴譴；能夠克己自律的人比以軍事及經濟力量征服成百萬眾的人更受尊敬；仇恨被仁慈所征服，惡被善所征服；人心清淨，不為仇恨、嫉妒、不善、貪欲所感染；慈悲是一切行為的原動力；一切眾生，包括最微小的生命在內，都受到公平、體諒與慈愛的待遇。這社會里的生活平安而和諧，物質供應亦能令人滿足。它最崇高最聖潔的目標是親證最終的真理——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.

注釋：

一：見巴利文學會版《中部經》第一集第卅、卅一兩頁。

二：見巴利文學會版《中部經》第一集第四九零頁以次各頁。

三：見巴利文學會版《雜部經》第一集第二三四頁。

四：見巴利文學會版《中部經》覺音疏第一集第二九零頁『佛教僧侶，亦即僧伽之一員，應不得擁有私產，但准予持有公產。』

五：見一九二九年哥崙坡版第一集第一零一頁。

六：見一九二九年哥崙坡版《增支部經》第七八六頁以次各頁。

七：見同版《長部經》第三集第一一五頁。

八：見一九二九年哥崙坡版《增支部經》第二三二、二三三兩頁。

九：見巴利文《本生經》第一集二六零及三九九頁、第二集第四零零頁，第三集第二七

四及三二零頁，第五集第一一九及三七八頁。

十：印度之外交政策亦有五原則，與該國之偉大佛教帝王阿輸迦在西元前三世紀時所擬

以治理其政府的佛教原則，完全相符。這五原則稱為Panca Sila，與佛教梵語之『五戒』二字也完全相同。

十一：見巴利文《法句經》第一章第五節。

十二：見同書第十七章第三節。

十三：見同書第十五章第五節。

十四：見巴利文《法句經》第八章第四節。

(完)

願以此功德，莊嚴佛淨土，上報四重恩，下濟三途苦。 若有見聞者，悉發菩提心，盡此一報身，同生極樂國