---
title: "太虛大師全書．第二編　五乘共學 · 戊　人生佛學之大旨"
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/cmpjj97jl00nzt1thevm637kq"
---

### 戊　人生佛學之大旨

> The Essence of Buddhism in Daily Life

論人生的佛學，所以冀培養現代之人生，發展現代之人生，至於超人、至於微妙、至於無窮。夫佛本所覺悟眾生者也，動植萬有無不有生，然其精義可取歸之人；而能譚佛說、能聽佛說者唯人，故雖專為人說亦無不可也。按佛說，窮全人生之生存，故既及吾人之生存，亦及吾人之物故；而言佛者不能及自己個人之物故，則於大生存之中取吾個人有始有終之一段生活為發端，即以是推論全人之生存。故現代人生，可以推全人生存；人之生存，可以推之萬物生存。佛教以現代人生為起點，此合於今世之潮流者一也。發展人生至於正遍覺，至於超超人，為大乘之本而契時機必經之途。佛非為消滅人生而為發展人生，蓋為積極非消極者也。小乘欲解脫個人，大乘欲超度眾生，故大乘為「群眾的」，此合於今世之潮流者二也。佛教教人修行，最先達到完全之人格，然後發展至於超人，至於超超人，至於微妙，至於無窮境：故人而上有菩薩焉，有諸多菩薩焉而後成佛。夫以步驟的發展，合於科學之有次序性也。修行一步即成果一步，步步成績，顯著可觀，此合於科學之有真確性也。是人生的佛學，亦為「科學的」，此合於今世之潮流者三也。

> Buddhism as a philosophy of life aims to nurture and develop modern human life, guiding it toward the transcendent, the sublime, and the infinite. The Buddha's purpose is to awaken all sentient beings. All living things—animals and plants alike—possess life, yet the essence of this teaching can be focused on humanity. Only humans can speak of the Buddha's words and listen to them, so it is entirely fitting to address the teaching specifically to people. According to the Buddha's teaching, it encompasses the entirety of human existence, covering both our living and our passing away. Those who speak of Buddhism cannot exempt themselves from their own mortality, so they take their individual life—a segment with a beginning and an end within the greater span of existence—as a starting point, and from there reason about the whole of human life. Thus, modern human life can be extended to all human existence, and human existence can be extended to the existence of all things. Buddhism begins with modern life as its foundation, and this aligns with contemporary trends—this is the first point. Developing human life toward perfect enlightenment, toward the super-human, is the core of the Mahayana tradition and an essential path suited to the times. The Buddha does not seek to extinguish life but to develop it; this is an affirmative, not a negative, approach. The Hinayana aims at personal liberation, while the Mahayana seeks to deliver all beings. Therefore, the Mahayana is "collective" in nature, and this aligns with contemporary trends—this is the second point. Buddhism teaches practitioners to first achieve a complete and virtuous character, then progress to the super-human, then to the transcendent, to the sublime, and ultimately to the infinite. Thus, above the human level lie bodhisattvas, and through countless bodhisattvas one attains Buddhahood. This step-by-step development accords with the ordered nature of science. Each step of practice yields its own fruit, with tangible results at every stage, and this accords with the verifiability of science. Thus, this philosophy of life is also "scientific," and this aligns with contemporary trends—this is the third point.

故人生的佛學者，以現代人生為起點，以發展生存至於微妙，導人至於正覺為目的，為「人生的」、「群眾的」而又「科學的」者也。今茲所言，特具梗概，詳其深造，實有賴於諸君！

> Therefore, Buddhist studies for modern life should begin with contemporary human experience, aiming to develop our existence to its most subtle and refined state, guiding people toward true awakening. It is at once "life-centered," "community-oriented," and "scientific." What I have shared here is only a general outline; deeper mastery truly depends on all of you.

見太虛叢書哲學