---
title: "太虛大師全書．第二編　五乘共學 · 一　佛是為救世人而求得正覺者"
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/cmpjj91qk00fet1thh9uii8gi"
---

### 一　佛是為救世人而求得正覺者

> "Buddha: One Who Attains Enlightenment to Save the World"

云何為佛？梵語佛陀，英語buddha，華譯為正覺者。佛之一字，乃是公有名詞，非一人所獨有，故過去現在未來、十方一切之得正覺者，均稱之為佛。惟此處所講之佛，則專以釋迦牟尼為依據，蓋吾人現在得聞之佛法，實由釋迦牟尼遺傳下來也。

> What is a Buddha? The Sanskrit word "Buddha" and the English "Buddha" are translated into Chinese as "the one who has awakened to the truth." The term "Buddha" is a common noun, not a title belonging to any single person. Therefore, all beings who have attained this awakening—whether in the past, present, or future, anywhere in the universe—are called Buddhas. However, the Buddha we speak of here refers specifically to Shakyamuni, because the Buddhist teachings we hear today have been handed down from him.

云何為正覺者？有真正明確的大覺悟之人，稱曰正覺者，是即佛也。佛之正覺，何以知為救世人而求得耶？請舉釋迦佛為救世人捨國修道之動機以說明之，有二：一、曾因親歷戰爭及睹蟲魚鳥等互相吞殘之慘，由悲痛而起救世之思想。二、曾因見世人雖極富貴，終苦於老病死之逼迫，由悲痛而起救世之思想，再從釋迦佛求得正覺之事例以說明之，有四：一、看破塵世榮利情愛而捨國求道；二、學歷天神外道諸教而捨邪自修；三、孤處深山，苦行禪定，未能得其正覺而轉趨積極的修持；四、受食後，樹下端坐降魔得成正覺。

> What is a fully enlightened one? A person with true, clear, and complete awakening is called a fully enlightened one—that is, a Buddha. How do we know that the Buddha sought this enlightenment for the sake of saving the world? Let me explain using the story of Shakyamuni Buddha, who gave up his kingdom to seek the path. There are two reasons: First, driven by personal experience with war and the sight of creatures—insects, fish, and birds—devouring each other in suffering, he felt deep sorrow and developed the aspiration to save the world. Second, seeing that people, no matter how wealthy or honored, were ultimately oppressed by old age, sickness, and death, he was moved by compassion and developed the aspiration to save the world. Now, to illustrate the example of Shakyamuni Buddha's quest for full enlightenment, there are four stages: First, seeing through the illusions of worldly glory, wealth, and affection, he renounced his kingdom and set out to seek the truth. Second, studying under various celestial beings and teachers of other paths, he abandoned what was wrong and began to cultivate the path on his own. Third, dwelling alone deep in the mountains, practicing asceticism and meditation, he was initially unable to attain full enlightenment, so he turned to a more active and balanced form of practice. Fourth, after accepting a meal, he sat upright under a tree, subdued the forces of temptation, and attained full enlightenment.

上僅就釋迦牟尼佛之歷史方面觀察，知佛是為普救世人而求正覺者。再從世界宗教學術各方面以觀察佛之地位，更可以見佛之偉大精神也。一、佛非多神教的神，亦非一神教的神。世界宗教，大概分多神教——如道教，一神教——如基督教，或無神教等。佛是全宇宙之正覺者，故非俗人向之求福避禍之多神教的神，亦非創造主宰宇宙萬有之一神教的神。二、佛非冷酷的厭世者，亦非熱中的迷世者。佛極富於同情心，以一般人之苦樂為苦樂，積極的熱心救世者，故非冷酷厭世；又不熱中於榮華富貴，乃是求正覺而得之者，故非迷戀塵世者。三、佛非宗教家，而亦為宗教家。凡宗教家必須崇拜一種神，以為一般人之信仰，佛不立一種神以令人信，故非宗教。然佛亦出其悟得之真理以立人之信仰，故亦宗教家。四、佛非教育家，亦為教育家。凡教育家必有種種學科課程以為教導之標準，佛則並不以何種學科書本教授人，故非教育家。然憑其正覺大悲以隨機化導，故亦教育家。五、佛非哲學家，而亦為哲學家。凡哲學家必以其理智所推測之某種條件為真理，佛則不馳其理智以創立學理，故非哲學家。然憑其正覺大悲而為諸學者闡幽析微，故亦哲學家。六、佛非科學家，而亦為科學家。凡科學家必精研物理，以為人中資生之用，佛則不專究一門求致物用，故非科學家。然憑其正覺大悲而隨諸問者說明各種事情，皆合科學，故亦科學家。七、佛為證真者，而亦是應俗者。佛雖是實證真理者，而無執著故恒隨順俗情以為說法。八、佛為實行者，而亦是理論者。佛之為佛，皆由其親身實行之成就。然成佛後，日為人說法而無暇晷。九、佛為超特者，而亦是平常者。佛未出家前，已將常人一生經過做完，出家後皆為超人之行為。然亦僅享人之恆壽，同於常人。十、佛為莫測者，而亦是無奇者。佛之神通寂定，智慧辯才，均不可思議。然每早起宴息，穿衣食飯，無何奇怪。

> So far, we have observed Shakyamuni Buddha from a historical perspective, understanding that he sought enlightenment to universally save all beings. Now, by examining his place from the perspectives of world religion and scholarship, we can further appreciate his profound greatness. 1. The Buddha is not the god of a polytheistic religion, nor the god of a monotheistic one. World religions are generally divided into polytheistic (like Daoism), monotheistic (like Christianity), or atheistic types. The Buddha is the enlightened one of the entire universe, so he is not like a god in a polytheistic faith whom people pray to for blessings and avoid calamities, nor the creator or sole ruler of the universe found in monotheistic religions. 2. The Buddha is neither a cold-hearted pessimist nor an obsessed optimist. He was deeply compassionate, sharing in the joys and sorrows of all people, actively and enthusiastically working to save the world—hence, not a cold misanthrope. Nor was he attached to wealth and status, but rather sought and attained enlightenment—so he was not infatuated with worldly life. 3. The Buddha is not a religious figure, yet he is also a religious figure. Religions typically require worshipping a god as an object of faith for people. The Buddha did not establish a god for people to believe in, so he is not religious in that sense. However, he did use the truth he realized to establish people's faith, so he is also a religious figure. 4. The Buddha is not an educator, yet he is also an educator. Educators usually have various subjects and curricula as standards for teaching. The Buddha did not use any particular academic subject or textbook to teach, so he is not an educator in the conventional sense. But relying on his enlightened compassion, he adapted his guidance to suit different people, so he is also an educator. 5. The Buddha is not a philosopher, yet he is also a philosopher. Philosophers typically consider conditions deduced by their intellect as truth. The Buddha did not use his intellect to create philosophical theories, so he is not a philosopher. However, with his enlightened compassion, he clarified deep and subtle points for scholars, so he is also a philosopher. 6. The Buddha is not a scientist, yet he is also a scientist. Scientists specialize in studying physical phenomena for human benefit. The Buddha did not focus on one field to produce material utility, so he is not a scientist. But with his enlightened compassion, he explained various phenomena to those who asked, always in line with science, so he is also a scientist. 7. The Buddha is one who realized truth, yet he also adapted to worldly customs. Although he truly realized ultimate truth, he was free from attachment and always adapted to worldly norms when teaching. 8. The Buddha is a practitioner, yet he is also a theorist. What made the Buddha the Buddha was his own personal practice and achievement. However, after his enlightenment, he spent every day teaching people without rest. 9. The Buddha is extraordinary, yet he is also ordinary. Before leaving home, he had already completed the typical life of an ordinary person. After leaving home, his actions were superhuman. Yet he only lived a human lifespan, just like anyone else. 10. The Buddha is unfathomable, yet he is also unremarkable. His spiritual powers, serene concentration, wisdom, and eloquence were all inconceivable. Yet every day he woke, rested, dressed, ate, and drank just like anyone else, without anything strange.