---
title: "太虛大師全書．第二編　五乘共學 · 丙二　重頌"
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/cmpjj8yxg007nt1th9u57frdp"
---

### 丙二　重頌

> Second Verse

於是世尊說此頌曰：『惠施，及愛言，常為他行利，眾生等同利：名稱普遠至，此則攝持世，猶如御車人。

> The Blessed One then spoke this verse: "Give generously and speak kindly, Act always for others' good, Treat all beings as equals: Your fame will spread far and wide. These are the bonds that hold the world together, Like the linchpin that keeps a chariot's wheels."

頌文與長行前後次第不同，又或頌文中有而長行中無者，長行中有頌文中無者。此六句重頌四攝法，能行四攝即是大乘菩薩，能攝受世間一切有情。御車人者，即調御師（佛之尊號）之義，能調伏有情故。

> The verse and the prose differ in sequence and content. Sometimes the verse contains elements missing from the prose, or the prose has points absent in the verse. These six lines reaffirm the Four Methods of Integration. Practicing these methods marks one as a Mahayana Bodhisattva, capable of embracing all beings in the world. "The Charioteer" refers to the "Tamer" (a title of the Buddha), signifying the ability to tame all sentient beings.

『若為攝持者，母不因其子得供養恭敬；父因子亦然。若有此法攝，故得大福佑。

> If one possesses this quality of restraint, A mother does not receive offerings or respect because of her child, Nor does a father because of his child. Yet because one possesses such restraint, Great blessings and protection are obtained.

即家庭父子之間，亦不能離此四法，須互相供給，言語和順，作事當互相體量其心，能同甘苦，於是父母因子得恭敬供養，子因父母得慈愛教養，家庭和樂，福壽增益，此頌東方。

> Even between father and son in a family, these four principles cannot be set aside. They must mutually support each other, speak with gentle words, consider each other's feelings in their actions, and share both joy and hardship. Thus, parents receive respect and care from their children, and children receive love and guidance from their parents. Family harmony and happiness increase, along with blessings and long life. This is the teaching for the eastern direction.

『照遠於日光，速利翻捷疾，不麤說聰明，如是得名稱。定護無貢高，速利翻捷疾，成就信尸賴，如是得名稱。常起不懶墮，喜施人飲食，將去調御正，如是得名稱。

> Shining brighter than sunlight, Swift and quick in action, Not speaking harshly but with wisdom— Thus one gains a good name. Steadfast, free from pride, Quick and agile in mind, Endowed with trust and virtue— Thus one gains a good name. Always diligent, never lazy, Gladly sharing food and drink, Guiding others with gentle restraint— Thus one gains a good name.

此三頌，參閱長阿含經中之譯文，乃汎頌南西北上方之義。

> These three verses, which refer to the translations found in the Long Discourses Sutra, broadly celebrate the meaning of the South, West, North, and Above.

『親友臣同恤，受樂有齊限，謂攝在親中，殊妙如師子。

> Friends and relatives share one another's worries, And take their pleasures with restraint. One should gather them close like family, Magnificent as a lion, noble and wise.

此四句重頌觀下方。

> These four lines of verse praise the world below.

『初當學技術，於後求財物。後求財物已，分別作六分：一分作飲食；一分作田業；一分舉藏置，急時赴所須，拚作商人給；一分出利息；第五為取婦；第六作屋宅。家若具六事，不增快得樂、彼必饒錢財，如海中水流。彼如是求財，猶如蜂採華；長夜求錢財，自當受快樂。

> "First, learn a skill; later, seek wealth. After acquiring wealth, divide it into six parts: one part for food and drink, one part for fields and livelihood, one part set aside as savings for emergencies, one part for business capital, one part for interest-bearing investments, the fifth for taking a wife, and the sixth for building a home. If a household attends to these six matters, it will surely prosper and find happiness; it will be rich, with wealth flowing in like a river. Those who seek money in this way, like bees gathering honey from flowers, will steadily pursue wealth and, in time, enjoy its rewards."

凡人必有一種技術，技術須先學習，否則不學無術，無以謀生，不能為社會生產，故云初當學技術。但既能生產，尤須善於支配，明了消費之法。此頌中將所有財產分為六分：一分作日常生活所需；一分作田業者，即購置不動產，所謂有恆產然後有恆心；一分儲蓄以備急需；一分作農工商之活動資本以生利息；一分取婦以成立家道；第六分作屋宅者，長阿含經中謂起塔廟作功德慈善事業，興隆三寶。前五立業成家，令現世優裕；第六增長福德善根，使來世富貴，此亦善生之義也。

> Every person must possess a practical skill, and such a skill must first be learned. Otherwise, without learning, there is no skill, no means of making a living, and no ability to contribute to society. Therefore, it is said that one should first learn a skill. But once one is able to produce, one must also be skilled in managing resources and understanding the proper way to consume. This verse divides all property into six portions: one portion for daily living expenses; one portion for land and property—that is, for purchasing real estate, for it is said that only with stable property can one have a stable mind; one portion for savings to meet urgent needs; one portion as capital for agriculture, industry, and commerce, to generate interest; one portion for taking a wife and establishing a household; and the sixth portion for building houses. The Dīrgha Āgama Sūtra states that this sixth portion is for constructing temples and stupas, performing meritorious deeds and charitable works, and promoting the Triple Gem. The first five portions establish a career and a family, ensuring a comfortable present life; the sixth increases merit and wholesome roots, bringing wealth and honor in future lives. This too is the meaning of living well.

『出財莫令遠，亦勿令普漫，不可以財與兇暴及豪強。

> When distributing wealth, Do not neglect those far away, Nor scatter it aimlessly everywhere. Do not give wealth to the violent Or to the powerful. — "出" can mean "to give out" or "distribute". "財" is "wealth" or "resources". "莫令遠" means "do not let it go far away" — implying don't ignore distant or remote recipients. "亦勿令普漫" — "普漫" is a term for widespread, indiscriminate spending/scattering. "不可以財與兇暴及豪強" — "兇暴" means cruel/violent people; "豪強" means powerful/oppressive groups. So: Be generous but wise. Don't give to those who will misuse wealth, and don't hoard it or scatter it without thought.

此四句在長阿含經中，即明上之三種布施，謂出財布施須有標準，不得濫施，若與凶暴豪強之人，恐反助其為惡也。

> These four lines from the "Long Discourses Sutra" clarify the three types of giving above. The key point is that generosity with material offerings must follow certain standards, and should not be given indiscriminately. If you give to violent and powerful people, you risk fueling their evil deeds.

『東方為父母，南方為師尊，西方為妻子，北方奴婢使，下方親友臣，上沙門梵志：願禮此諸方，二俱得大稱。禮此諸方已，施主得生天』。

> The east represents one's parents, the south represents one's teachers and elders, the west represents one's wife and children, the north represents servants and helpers, the lower direction represents friends and colleagues, and the upper direction represents spiritual seekers and holy people: We pay homage to all these directions and receive great blessing. Having paid respect in this way, the giver is reborn in heaven.

此總頌六方回向生天。

> This verse summarizes the six directions of dedication, which lead to rebirth in the heavens.