---
title: "太虛大師全書．第二編　五乘共學 · 戊六　上方施僧"
description: "太虚大师著《太虛大師全書·第二編 五乘共學》成书于民国时期，是近代佛教革新运动的重要文献。作者太虚为民国高僧，倡导人间佛教。本编以五乘（人、天、声闻、缘觉、菩萨）佛法为框架，系统阐述佛教基本教义，强调人乘正法为出世之基，融通世间与出世间法。该书为现代佛教教育及人间佛教实践提供核心理论依据，在近代佛教复兴中具有承前启后的重要地位，是研究中国佛教现代化转型的必读经典。"
url: "https://rushiwowen.co/en/r/cmpjj8yxg007lt1th0jmjyzc5"
---

### 戊六　上方施僧

> Chapter 6: Offering to Monks in the Upper Direction

『居士子！如上方者，如是施主觀沙門梵志，施主當以五事尊敬供養沙門梵志，云何為五？一者、不禁制門，二者、見來讚善，三者、敷設床待，四者、施設淨美豐饒飲食，五者、擁護如法。施主以此五事尊敬供養沙門梵志，沙門梵志亦以五事善念施主，云何為五？一者、教信行信念信，二者、教禁戒，三者、教博聞，四者、教布施，五者、教慧行慧立慧：沙門梵志以此五事善念施主。居士子！如是上方二俱分別。居士子！聖法律中上方者，謂施主沙門梵志也。居士子！若人尊奉沙門梵志者，必有增益則無衰耗。

> "Householder's son, as for the direction above: this is how a patron should respect and support renunciants and Brahmins. What are the five ways? First, not closing the door to them. Second, welcoming them when they come. Third, preparing a seat for them. Fourth, offering clean, delicious, and abundant food. Fifth, protecting them according to the Dharma. With these five actions, a patron respects and supports renunciants and Brahmins. Renunciants and Brahmins, in turn, should think kindly of the patron in five ways. What are these five? First, teaching them faith, conduct, and trust in faith. Second, teaching them moral discipline. Third, teaching them extensive learning. Fourth, teaching them generosity. Fifth, teaching them wisdom, practice of wisdom, and establishment of wisdom. With these five actions, renunciants and Brahmins think kindly of the patron. Householder's son, thus the direction above is distinguished in these two ways. In the noble teaching and discipline, the direction above refers to the patron and the renunciants and Brahmins. Householder's son, if a person honors renunciants and Brahmins, they will surely gain benefit and never suffer loss."

施主即在家檀越，受施者為沙門梵志，農工商皆能直接生利，而士則讀書以掌政教，應受社會供養；廣言士之義，則導師沙門皆屬於士。沙門梵志乃印度讀書掌教化之士，能以世出世間善法教導於人，自己亦有高尚之道德修養，故沙門又稱為上人，能為人之標榜，導人行善，有利於社會人群，故應受供養。施主當以五事尊敬供養之：一、不禁制門者，印度沙門梵志，不立煙爨乞食為生，來行乞時不禁其入門也。二、讚善者，不但不禁，且以善言而讚揚之，使其心生歡喜增益道行，此屬語業供養。三、敷設床待者，即對身形上之供養。四、奉施飲食須淨美豐饒，不應以粗惡之飲食施沙門梵志。五、擁護如法者，能認識佛法，能分別善惡邪正，是真有德者，當如法供養而擁護之。若不能分別善惡邪正而擁護供養，不但無益，而反障蔽正法，此在家學佛者所當注意的。若欲布施，先看對方是否應受供，我所供是否如法，不應以情感作用，或以布施而要令譽。

> \*\*Donors and Benefactors\*\* A donor is a layperson who gives. The recipients are monks and Brahmins. Farmers, artisans, and merchants can directly generate wealth. Scholars, however, study to manage governance and education, and therefore should receive support from society. Broadly speaking, "scholar" includes both spiritual guides and monks. Monks and Brahmins in ancient India were the educated class who taught and guided society. They instructed people in both worldly and transcendent virtues, while also cultivating high personal moral character. Thus, monks were called "noble ones" (shangren)—role models who guide people toward good conduct and benefit the community. For these reasons, they deserve support. A donor should honor and support them in five ways: 1. \*\*Do not bar the gate:\*\* In ancient India, monks and Brahmins did not cook but lived by begging for food. When they come to beg, do not forbid them from entering. 2. \*\*Speak words of praise:\*\* Not only should you not forbid them, but also praise them with kind words, uplifting their minds and helping their spiritual practice. This is offering through speech. 3. \*\*Prepare a seat:\*\* This is offering physical comfort (a place to rest). 4. \*\*Offer pure and abundant food:\*\* The food and drink offered should be clean, fine, and plentiful. Do not give coarse or poor-quality food to monks and Brahmins. 5. \*\*Support them in accordance with Dharma:\*\* Recognize the true Dharma, and be able to distinguish good from evil, right from wrong. Support and protect those who truly possess virtue, doing so in accordance with Dharma. If you cannot distinguish good from evil, right from wrong, and still offer support, it will not only be fruitless but will actually obstruct the true Dharma. This is something lay Buddhists should be mindful of. When intending to give, first consider whether the recipient is worthy and whether your offering is in accordance with Dharma. Do not give out of emotion or for the sake of gaining a good reputation.

施主以財施供養，沙門梵志即以法施報答，如講經弘法時，有偈云：『利益報檀那厚德』。法施亦有五事：一、教信者，教其正信三寶；行信者，依法僧而修信行；念信者，使其對三寶明記不忘，善念增長。二、教禁戒者，教授持佛之禁戒，或五戒或八戒，或菩薩大戒。三、教博聞者，使依佛教法博聞經典，明了正法。四、教布施者，即教其行善獲福。布施有三種：一、報酬有恩，對於父母等有恩於己之人，以身命財力而供養之，此是孝心。二、奉事有德，如建立寺院，供奉佛像，供養修行大德，此是敬心。三、救濟有苦，見一切災亂困苦中眾生，設法救濟之，此是悲心。五、教慧者，為講種種教義令生智慧，但空解其理，知而不行仍是無用，須有行慧，要依理持戒而實行。立慧者，由戒生定因定而發之慧，方是真慧不可移轉。如孔教所謂知止而後能定，定而後能靜，靜而後能安，安而後能慮，慮而後能得。由靜慮而得的方是立慧，從持戒修行而得者為之行慧。又此教行立三慧，即聞、思、修三慧。以上正釋六方竟。表面觀之，彼以五事待我，我以五事報彼，似乎計較報酬，非究竟善行，其實此乃因果不謬，報酬不爽，法爾如是之感應現象也。

> When a donor makes an offering of material wealth, the monastics and practitioners reciprocate with the gift of Dharma—teaching the teachings. As a verse recited during Dharma talks says: "Benefiting in return for the profound kindness of the donor." This offering of Dharma also comprises five aspects: First: Teaching faith—instructing people to have genuine faith in the Three Jewels (Buddha, Dharma, Sangha). For those practicing faith, guide them to cultivate faith through following the Dharma and Sangha. For those contemplating faith, help them remember the Three Jewels clearly and continuously, nurturing wholesome thoughts. Second: Teaching precepts—instructing people to uphold the Buddha's precepts, whether the Five Precepts, the Eight Precepts, or the great Bodhisattva precepts. Third: Teaching extensive learning—guiding people to study the scriptures widely according to the Buddha's teachings, and to clearly understand the true Dharma. Fourth: Teaching generosity—instructing people to perform good deeds and attain blessings. There are three types of generosity: 1. Repaying kindness—offering your body, life, wealth, and effort to those who have been kind to you, such as your parents. This arises from filial devotion. 2. Serving the virtuous—such as building monasteries, enshrining Buddha images, and supporting accomplished practitioners. This arises from reverence. 3. Relieving suffering—seeing all beings in disaster, turmoil, or hardship and finding ways to help them. This arises from compassion. Fifth: Teaching wisdom—explaining various teachings to generate wisdom. But merely understanding the principles intellectually without putting them into practice is useless. There must be practical wisdom, which means following the principles and upholding precepts through actual conduct. Established wisdom is the wisdom that arises from precepts, grows through concentration (samadhi), and is awakened through insight. This is true, unshakable wisdom. As Confucianism says: "When you know where to rest, you become settled; when settled, you become calm; when calm, you become at peace; when at peace, you can contemplate; through contemplation, you attain realization." The wisdom attained through calm contemplation is established wisdom, while the wisdom attained through upholding precepts and practice is practical wisdom. These three—teaching wisdom, practical wisdom, and established wisdom—correspond to the three kinds of wisdom: learning (hearing), reflecting, and cultivating. This concludes the explanation of the six directions. On the surface, it may seem that they treat me with five things and I repay them with five things—as if bargaining or calculating reciprocation, which is not ultimately virtuous conduct. But in truth, this is the law of cause and effect, perfectly precise and unfailing. It is the natural, spontaneous response of reality itself.