Chinese
大正藏第 24 册 No. 1496 佛说正恭敬经 No. 1496 佛说正恭敬经 元魏天竺三藏佛陀扇多译 如是我闻： 一时佛住舍卫国祇树给孤独园，与声闻比丘二百五十人俱，菩萨五百人——皆是如来种子，权行六道助佛扬化，知众生根威德自在，显发如来方便密教——其名曰生疑菩萨、宝德菩萨、光明王菩萨、慧登菩萨、德臻菩萨、悉达菩萨、无畏菩萨、觉首菩萨、财首菩萨、宝首菩萨、德首菩萨、目首菩萨、进首菩萨、法首菩萨、智首菩萨、贤首菩萨，如是等菩萨摩诃萨五百人俱。 尔时尊者阿难白佛言：“世尊！乐法善男子、善女人，当云何敬法及敬法师？” 尔时世尊告阿难言：“止止。阿难！今时众生不能恭敬及有敬法。” 阿难白佛言：“世尊！我今乐法及以敬法，已敬当敬。世尊！自我亲近如来以来，未曾得闻如此法门。以不闻故，恭敬如来必失仪则。今若闻者，故得如法修行是事。世尊！复有乐法善男子、善女人，闻此法门即得修行。世尊！复有如来法中出家比丘，贫穷下贱但求衣食，不乐求法及敬法师。虽复亲近佛法，而行下贱不能隐覆必当示现。世尊！是故我今现在自为并及未来一切比丘，咨请如来如是敬法。世尊！ 现代汉语译本 《佛说正恭敬经》 元魏天竺三藏佛陀扇多译 如是我闻： 一时，佛陀住在舍卫国祇树给孤独园（Jetavana Anathapindika-arama），与二百五十位声闻比丘，以及五百位菩萨在一起——这些菩萨都是如来的种子，为了方便教化而权且在六道中行走，帮助佛陀弘扬佛法，他们了解众生的根器，拥有自在的威德，能够显发如来的方便密教——他们的名字是：生疑菩萨、宝德菩萨、光明王菩萨、慧登菩萨、德臻菩萨、悉达菩萨、无畏菩萨、觉首菩萨、财首菩萨、宝首菩萨、德首菩萨、目首菩萨、进首菩萨、法首菩萨、智首菩萨、贤首菩萨，像这样的菩萨摩诃萨共有五百人。 这时，尊者阿难（Ananda）对佛陀说：‘世尊！喜欢佛法的善男子、善女人，应当如何恭敬佛法以及恭敬说法之法师呢？’ 这时，世尊告诉阿难说：‘停止吧，停止吧。阿难！现在的众生不能恭敬佛法，也没有恭敬佛法的心。’ 阿难对佛陀说：‘世尊！我现在喜欢佛法并且恭敬佛法，已经恭敬，也将会恭敬。世尊！自我亲近如来以来，从未曾听闻过这样的法门。因为没有听闻的缘故，恭敬如来必定会失去应有的仪则。现在如果听闻了，才能够如法地修行这件事。世尊！还有喜欢佛法的善男子、善女人，听闻这个法门就能修行。世尊！还有如来法中出家的比丘，贫穷卑贱，只求衣食，不乐于求法以及恭敬说法之法师。虽然亲近佛法，但是行为卑贱，不能隐藏，必定会显现出来。世尊！因此，我现在为了自己，并且为了未来的一切比丘，请问如来应当如何恭敬佛法。世尊！’
English
English version The Sutra of Proper Reverence Spoken by the Buddha Translated by Tripitaka Master Buddhasanta from India of the Yuan Wei Dynasty Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama) in Shravasti (Shravasti), together with two hundred and fifty Shravaka Bhikshus (Shravaka Bhikshus), and five hundred Bodhisattvas (Bodhisattvas)—all of whom were seeds of the Tathagata (Tathagata), temporarily acting in the six realms to assist the Buddha in propagating the Dharma, knowing the roots of sentient beings, possessing the power of majestic virtue, and revealing the expedient secret teachings of the Tathagata—their names were: Bodhisattva of Doubt, Bodhisattva of Precious Virtue, Bodhisattva of Light King, Bodhisattva of Wisdom Ascent, Bodhisattva of Virtue Attainment, Bodhisattva Siddhartha, Bodhisattva of Fearlessness, Bodhisattva of Awakening Leader, Bodhisattva of Wealth Leader, Bodhisattva of Treasure Leader, Bodhisattva of Virtue Leader, Bodhisattva of Eye Leader, Bodhisattva of Progress Leader, Bodhisattva of Dharma Leader, Bodhisattva of Wisdom Leader, Bodhisattva of Worthy Leader, and so on, five hundred Bodhisattva Mahasattvas (Bodhisattva Mahasattvas) in all. At that time, the Venerable Ananda (Ananda) said to the Buddha: 'World Honored One! How should good men and good women who delight in the Dharma revere the Dharma and the Dharma Masters?' At that time, the World Honored One told Ananda: 'Stop, stop. Ananda! Present beings are unable to revere and have reverence for the Dharma.' Ananda said to the Buddha: 'World Honored One! I now delight in the Dharma and revere the Dharma, have revered, and will revere. World Honored One! Since I have been close to the Tathagata, I have never heard such a Dharma gate. Because I have not heard it, revering the Tathagata will surely lose the proper etiquette. Now if I hear it, I will be able to practice this matter according to the Dharma. World Honored One! There are also good men and good women who delight in the Dharma, who will be able to practice upon hearing this Dharma gate. World Honored One! There are also Bhikshus (Bhikshus) who have left home in the Tathagata's Dharma, who are poor and lowly, seeking only clothing and food, not delighting in seeking the Dharma and revering the Dharma Masters. Although they are close to the Buddha's Dharma, their actions are base and cannot be hidden, and will surely be revealed. World Honored One! Therefore, I now, for myself and for all future Bhikshus, ask the Tathagata how to revere the Dharma. World Honored One!' --------------------------------------------------------------------------------
Chinese
我等云何得修正行？惟愿如来为我解说。” 佛告阿难：“乐敬法善男子、善女人，若欲读诵请问，往至经法应当和上阿阇梨所。至其所已，应问和上阿阇梨如来正法，随心所乐。当知和上阿阇梨心所知法，先应咨请听问以不？师若听者，然后乃问。虽复岁数若十、二十，为乐法故应往咨请及受依止。何以故？如来法中虽听五岁比丘得离依止，然彼人以初敬为法求乐法故。何以故？是人为欲成就自德行故。阿难！彼阿阇梨者，应如是与依止，或言：‘可。’或言：‘如是。’或言：‘尔。’或言：‘利。’或言：‘教诲。’或言：‘谨慎行莫放逸，如法端正修行。’作如是与依止。比丘成就如是等法，可与依止，彼得名为成就依止。假使百岁比丘不能通达如是等句，彼人应受依止，况能与他作依止师？若使无岁比丘成就如是等法，沙门密语即得名为以受依止。假使百岁，自不达如是等法诸句律者，彼应受依止。是中诵经比丘，应于阿阇梨所作敬重心，及正恭敬彼读诵受经者。在阿阇梨前不得露齿、不得瞻足、不得动足、不得垒足、不得踔足、不得弄足、不得高座处坐，师不借问亦不得语，不得违师语，不得一向瞻相师面。住在师前三肘而立，师听坐即坐，坐已于师所起慈悲心。彼诵经者应先诵熟，熟者诵已，从 现代汉语译本：我们应当如何才能修正自己的行为呢？希望如来能为我们解说。' 佛陀告诉阿难：'乐于尊敬佛法的善男子、善女人，如果想要读诵、请问佛法，应当前往和尚（Upadhyaya，亲教师）或阿阇梨（Acarya，轨范师）处。到了他们那里后，应当向和尚或阿阇梨请问如来的正法，随自己心中所喜好的去问。应当知道和尚或阿阇梨心中所知的佛法，首先应当咨询是否可以听闻请问？如果老师允许，然后才可以发问。即使年龄已经有十年、二十年，为了喜爱佛法，也应当前往咨询请教并接受依止。为什么呢？在如来的教法中，即使允许五年的比丘可以离开依止师，那也是因为那个人最初是出于敬重佛法、寻求佛法的缘故。为什么呢？因为这个人是为了成就自己的德行。阿难！那位阿阇梨，应当这样给予依止，或者说：'可以。'或者说：'如是。'或者说：'是的。'或者说：'有利。'或者说：'教诲。'或者说：'谨慎行事，不要放逸，如法端正地修行。'这样给予依止。比丘成就了像这样的法，才可以给予依止，他才能被称为成就依止。假如一百岁的比丘不能通达像这样的语句，这个人也应当接受依止，更何况是能给他人做依止师呢？如果年龄不大的比丘成就了像这样的法，沙门的秘密语言就可以被称作已经接受了依止。假如一百岁，自己不通达像这样的法和戒律，他也应当接受依止。这里诵经的比丘，应当对阿阇梨生起敬重心，以及真正恭敬那些读诵受持经典的人。在阿阇梨面前不得露出牙齿、不得看他的脚、不得动脚、不得叠脚、不得跳跃、不得玩弄脚、不得坐在高座上，老师没有问也不得说话，不得违背老师的话，不得一直盯着老师的脸。站在老师面前三肘的距离，老师允许坐下就坐下，坐下后对老师生起慈悲心。那位诵经的人应当先熟练背诵，熟练背诵后，从……'
English
English version: 'How can we perfect our conduct? I wish the Tathagata (如来，one of the titles of a Buddha, meaning 'Thus Gone One' or 'Thus Come One') would explain it to us.' The Buddha told Ananda (阿难，Buddha's attendant): 'Good men and good women who delight in respecting the Dharma (法，teachings of the Buddha), if they wish to recite and inquire about the Dharma, should go to the Upadhyaya (和尚，preceptor) or Acarya (阿阇梨，teacher). Having arrived there, they should ask the Upadhyaya or Acarya about the Tathagata's true Dharma, according to what they desire in their hearts. They should know the Dharma that the Upadhyaya or Acarya knows in their heart, and first inquire whether they may listen and ask. If the teacher permits, then they may ask. Even if they are ten or twenty years old, for the sake of delighting in the Dharma, they should go to consult and receive reliance. Why? In the Tathagata's Dharma, even if a five-year-old Bhikshu (比丘，Buddhist monk) is allowed to leave reliance, it is because that person initially respected the Dharma and sought delight in the Dharma. Why? Because that person desires to perfect their own virtuous conduct. Ananda! That Acarya should give reliance in this way, saying: 'It is permissible.' Or saying: 'Thus it is.' Or saying: 'Yes.' Or saying: 'Beneficial.' Or saying: 'Teachings.' Or saying: 'Be cautious in your conduct, do not be negligent, and cultivate righteously according to the Dharma.' Giving reliance in this way. A Bhikshu who has perfected such Dharmas may be given reliance, and he may be called one who has perfected reliance. Suppose a hundred-year-old Bhikshu cannot understand such phrases, that person should receive reliance, let alone be able to be a reliance teacher for others? If a Bhikshu who is not old has perfected such Dharmas, the secret language of the Shramana (沙门，ascetic) may be called having received reliance. Suppose a hundred-year-old, who does not understand such Dharmas and precepts, should receive reliance. Here, the Bhikshu who recites the scriptures should have a respectful heart towards the Acarya, and truly respect those who recite and receive the scriptures. In front of the Acarya, one should not show one's teeth, should not look at his feet, should not move one's feet, should not cross one's feet, should not jump, should not play with one's feet, should not sit on a high seat, and should not speak unless the teacher asks, should not disobey the teacher's words, and should not always stare at the teacher's face. Stand three cubits away from the teacher, and sit down when the teacher allows, and after sitting, generate a compassionate heart towards the teacher. That person who recites the scriptures should first recite it熟练ly, and after reciting it熟练ly, from...' --------------------------------------------------------------------------------
Chinese
师受经任意多少。随诸法门中若有疑者，先应咨请听问以不？师若听可，然后当问。彼受经已，右膝着地，两手接礼师足。若地处恶者，随所有道却退而行，当至平处。若地处先平，彼应礼师足然后当行。行至十肘复更作礼，然后随道而行。彼应作如是念：‘阿阇梨常逐我后，我不能远离阿阇梨。’彼应知时，日三时到阿阇梨所。若不到者，应如法治。若到而不见阿阇梨者，彼应若草若木若杖若土块若石令作记识。若阿阇梨在房宴坐者，彼应旋房礼敬然后当行。若有所作不问师，亦不得作，除大小便。不得向师作粗犷恶语，不得重循师语。随师所坐之处，若绳床若木床，皆不得坐。彼床若坏，即应治之。彼应晨朝时往、知时往，不得非时往彼。往已应问阿阇梨：‘当何所须及何所作？为入聚落不？’若言入，阿阇梨所有衣被，应洗手自衣拭手，两手捉师衣已着净处，先与师净水洗手，然后授衣与师，于后安陀会拂尘与之，或覆身衣或雨衣。或所须余衣资用之者。 “彼应如是敬，不得阿阇梨前㖒唾，若寺内若寺东西不得左右反抄衣，不得缠头随师所居。有经行处扫洒令净，日三时拂扇，三时洗浴，三时咨问、取水，为师乞食。若师有所作者，彼应用力作之。若食竟，应从师索钵洗之。若与，先洗师钵，然后自洗 现代汉语译本： 老师传授经典，数量多少没有限制。跟随各种法门学习时，如果有疑问，应该先请教老师吗？如果老师允许，然后才能提问。接受经典后，右膝着地，双手合掌，礼拜老师的双足。如果地面不好，就顺着原来的方向倒退着走，直到走到平坦的地方。如果地面本来就平坦，就应该礼拜老师的双足然后离开。行走十肘（古代长度单位）的距离后，再次行礼，然后顺着道路行走。他应该这样想：‘阿阇梨（梵语，意为导师）常常在我身后，我不能远离阿阇梨。’他应该知道时间，每天三次到阿阇梨那里。如果不到，应该依法惩处。如果到了而没见到阿阇梨，他应该用草、木、树枝、土块或石头做个记号。如果阿阇梨在房间里静坐，他应该绕着房间礼敬，然后离开。如果有什么事情要做，不问老师，也不得擅自行动，除了大小便。不得对老师说粗鲁恶劣的话，不得重复老师的话。老师所坐的地方，无论是绳床还是木床，都不得坐。如果床坏了，就应该修理。他应该早晨按时前往，知道时间后前往，不得在不适当的时间前往。去了之后应该问阿阇梨：‘有什么需要或要做的事情吗？是否要进入村落？’如果说要进入村落，阿阇梨所有的衣服，应该洗手，用自己的衣服擦手，双手拿着老师的衣服放在干净的地方，先给老师干净的水洗手，然后把衣服递给老师，之后把安陀会（梵语，下裙）拂去灰尘给他，或者覆身衣（僧伽梨）或者雨衣，或者其他需要的衣服和资具。 ‘他应该这样恭敬，不得在阿阇梨面前吐唾沫，无论在寺院内还是寺院东西两侧，不得左右反抄着手，不得缠着头巾，跟随老师所居住的地方。有经行的地方要打扫干净，每天三次拂扇，三次洗浴，三次请教、取水，为老师乞食。如果老师有什么事情要做，他应该尽力去做。如果吃完饭，应该向老师索要钵来清洗。如果老师给了，先洗老师的钵，然后自己洗。