T24n1495_善恭敬經

大正藏第 24 冊 No. 1495 善恭敬經

No. 1495

善恭敬經

隋天竺三藏阇那崛多譯

如是我聞：

一時婆伽婆住在如來本所行處寶莊嚴殿。爾時世尊與大比丘及諸菩薩摩訶薩等，並余無量百千萬億四部大眾，左右圍繞，共會說法。

爾時長老阿難從坐而起，整理衣服，右膝著地，以十指爪合掌向佛，身心恭敬，而白佛言：「世尊！如來常說有多聞者有大功德；若復教他立多聞處，世尊！彼善男子得幾所功德？」作是語已，默然而住。

爾時世尊告長老阿難言：「阿難！汝既問我，以是義故，我當爲汝譬喻解釋。所以者何？智者于義，譬喻得解。阿難！譬如三千大千世界，所有樹木、百卉、藥草，若小若大，乃至似於如橫一指，從地生者，彼等樹木，並著枝、葉、花、果、子實皆悉備具。阿難！而彼所有樹木之中，如橫一指最小之者，所生花、果多少之數，如一恒沙；如向一指所生花、葉、果、實、枝等，如橫二指所生草木，還有若干花、果、子實多少之數，如二恒沙。如是次第乃至從地更有出生，如橫三指還有若干枝、葉、花、果，多少之數，如三恒沙。阿難！于意云何，頗覆有人能數彼樹多少以不？」

阿難言：「不也，世尊！」

【現代漢語翻譯】現代漢語譯本《善恭敬經》

隋朝天竺三藏阇那崛多譯

我是這樣聽說的：

一時，婆伽婆（Bhagavan，世尊）住在如來過去常住的寶莊嚴殿。當時，世尊與眾多比丘、菩薩摩訶薩等，以及無數百千萬億的四部大眾，左右圍繞，共同集會說法。

當時，長老阿難從座位上站起來，整理好衣服，右膝著地，以十指指甲合掌向佛，身心恭敬，對佛說：『世尊！如來常說多聞的人有大功德；如果又教導他人建立多聞之處，世尊！那位善男子能獲得多少功德呢？』說完這些話后，就默默地站在那裡。

當時，世尊告訴長老阿難說：『阿難！你既然問我這個問題，因為這個緣故，我應當為你用譬喻來解釋。為什麼呢？有智慧的人對於義理，通過譬喻就能理解。阿難！譬如三千大千世界，所有樹木、各種草、藥草，無論小的還是大的，乃至像橫著的一指那麼大的，從地上生長的，那些樹木，都具備枝、葉、花、果、子實。阿難！而那些所有樹木之中，像橫著一指那麼小的，所生花、果的數量，如一恒河沙；像橫著一指所生的花、葉、果、實、枝等，像橫著二指所生的草木，還有若干花、果、子實的數量，如二恒河沙。像這樣依次乃至從地上更有出生的，像橫著三指的，還有若干枝、葉、花、果，數量如三恒河沙。阿難！你認為怎麼樣，有沒有人能夠數清那些樹木的多少呢？』

阿難說：『不能，世尊！』

【English Translation】 English version The Sutra of Good Reverence

Translated by Tripiṭaka Master Jñānagupta of India during the Sui Dynasty

Thus have I heard:

At one time, the Bhagavan (Bhagavan, World Honored One) was dwelling in the Jeweled Adornment Hall, a place frequented by the Tathagata. At that time, the World Honored One, together with a great assembly of Bhikshus, Bodhisattva-Mahasattvas, and countless hundreds of thousands of myriads of fourfold disciples, were gathered around, listening to the Dharma.

Then, the Elder Ananda rose from his seat, arranged his robes, knelt on his right knee, pressed his palms together with the ten fingernails facing the Buddha, and with body and mind full of reverence, said to the Buddha: 'World Honored One! The Tathagata often says that those who are learned have great merit; if they also teach others to establish places of learning, World Honored One! How much merit will that good man obtain?' After saying this, he remained silent.

At that time, the World Honored One said to the Elder Ananda: 'Ananda! Since you have asked me this question, for this reason, I shall explain it to you with a simile. Why? Because wise people can understand the meaning through similes. Ananda! For example, in the three thousand great thousand worlds, all the trees, various grasses, and medicinal herbs, whether small or large, even those as small as the width of a finger, that grow from the earth, all those trees are fully equipped with branches, leaves, flowers, fruits, and seeds. Ananda! And among all those trees, the smallest ones, like the width of a finger, produce flowers and fruits in a number like the sands of one Ganges River; those flowers, leaves, fruits, branches, etc., produced by something the width of one finger, and the grasses and trees the width of two fingers, have a number of flowers, fruits, and seeds like the sands of two Ganges Rivers. In this order, even more grow from the earth, like something the width of three fingers, and have a number of branches, leaves, flowers, and fruits like the sands of three Ganges Rivers. Ananda! What do you think, is there anyone who can count the number of those trees?'

Ananda said: 'No, World Honored One!'

爾時佛復告阿難言：「彼之一指以上所有花、果、子實，有人尚能數知多少；而彼善男子、善女人，教他乃至一四句偈，為他顯示不求果報，發慈哀心、憐愍之心，乃至教他令得阿羅漢果。復作是念：『以何方便，令多眾生以此法施因緣力故，令得須陀洹果，乃至令得阿羅漢果，乃至令發菩提之心？』以慈愍故，教他乃至一四句偈，為他解釋、分別顯示。以此功德，欲比於前譬喻功德多少之數，於此功德百分不及一，千分不及一，百千分不及一，億千分不及一，歌羅數分不及一，譬喻分不及一，優婆尼沙陀分不及一，彼等福德不可稱量。阿難！彼之男女多得善根，乃至令他住多聞中，復能向他乃至宣說一四句偈。」

爾時世尊作是語已，長老阿難復白佛言：「希有，世尊！世尊乃能作如是說。希有，婆伽婆！如來乃能作如是說。世尊！彼之受法善男子、善女人，於是法中及法師所，應作何等恭敬之心？」

作是語已，佛告阿難言：「阿難！汝莫問我如是之事。何以故？今者眾生無敬法心。」

阿難復更重白佛言：「善哉，世尊！我渴仰法，於是法中深生敬心，如法學法，我作世尊侍者已來，未曾聞此如是之法。世尊！我從今已當作如是恭敬之心，如世尊敕，不違聖教！」

爾時阿難

【現代漢語翻譯】現代漢語譯本這時，佛陀再次告訴阿難（Ananda，佛陀的十大弟子之一）說：『那些一指甲蓋大小的地方所生長的所有花、果、子實，或許有人還能數清它們的數量；但是，那些善男子、善女人，教導他人哪怕僅僅是一首四句偈，爲了他們顯示佛法而不求回報，發起慈悲憐憫之心，甚至教導他們最終證得阿羅漢果（Arhat，斷盡煩惱，證入涅槃的聖者）。並且這樣想：『用什麼方法，才能讓更多的眾生憑藉這法佈施的因緣力量，證得須陀洹果（Srotapanna，預流果，初入聖道者），乃至證得阿羅漢果，乃至發起菩提之心（Bodhi-citta，覺悟之心）？』因為慈悲憐憫的緣故，教導他人哪怕僅僅是一首四句偈，為他們解釋、分別顯示其中的道理。用這種功德，想要與前面譬喻的功德相比，這種功德是前者的百分之一都不到，千分之一都不到，百千分之一都不到，億千分之一都不到，歌羅數分之一都不到，譬喻分之一都不到，優婆尼沙陀分之一都不到，那些福德是不可稱量計算的。阿難！那些男女能夠獲得極大的善根，甚至能使他人安住于廣聞博學之中，又能向他人宣說哪怕僅僅是一首四句偈。』這時，世尊說完這些話后，長老阿難再次對佛陀說：『稀有啊，世尊！世尊竟然能說出這樣的話。稀有啊，婆伽婆（Bhagavan，世尊的稱號之一）！如來（Tathagata，佛陀的稱號之一）竟然能說出這樣的話。世尊！那些接受佛法的善男子、善女人，對於佛法以及說法之法師，應該懷有怎樣的恭敬之心呢？』說完這些話后，佛陀告訴阿難說：『阿難！你不要問我這樣的事情。為什麼呢？因為現在的眾生沒有敬畏佛法之心。』阿難再次懇切地對佛陀說：『太好了，世尊！我渴求佛法，對於佛法深深地生起敬畏之心，如法地學習佛法。我作為世尊的侍者以來，從未聽聞過如此殊勝的佛法。世尊！我從今以後應當生起這樣的恭敬之心，如世尊的教誨，不敢違背聖教！』這時，阿難

【English Translation】 English version At that time, the Buddha further told Ananda (Ananda, one of the Buddha's ten great disciples): 'Someone might still be able to count the number of all the flowers, fruits, and seeds that grow on a space the size of a fingernail; but those good men and good women who teach others even a four-line verse, showing it to them without seeking reward, generating a heart of compassion and pity, even teaching them to attain the Arhat fruit (Arhat, a saint who has exhausted afflictions and entered Nirvana). And they think thus: 'By what means can I enable more sentient beings, through the power of this Dharma-giving cause, to attain the Srotapanna fruit (Srotapanna, Stream-enterer, one who has initially entered the holy stream), even to attain the Arhat fruit, even to generate the Bodhi-citta (Bodhi-citta, the mind of enlightenment)?' Because of compassion and pity, they teach others even a four-line verse, explaining and distinguishing it for them. If one were to compare this merit with the amount of merit in the previous analogy, this merit would not be even one percent of the former, not even one thousandth, not even one hundred thousandth, not even one hundred millionth, not even one kora numberth, not even one analogyth, not even one upanishadath; those merits are immeasurable. Ananda! Those men and women can obtain great roots of goodness, even enabling others to abide in great learning, and can also proclaim even a four-line verse to others.' At that time, after the World Honored One (Bhagavan, one of the Buddha's titles) spoke these words, the Elder Ananda again said to the Buddha: 'Rare indeed, World Honored One! The World Honored One is able to speak such words. Rare indeed, Bhagavan! The Tathagata (Tathagata, one of the Buddha's titles) is able to speak such words. World Honored One! What kind of reverence should those good men and good women who receive the Dharma have for the Dharma and the Dharma teachers?' After speaking these words, the Buddha told Ananda: 'Ananda! Do not ask me about such things. Why? Because present beings do not have a heart of reverence for the Dharma.' Ananda again earnestly said to the Buddha: 'Excellent, World Honored One! I thirst for the Dharma, and I deeply generate a heart of reverence for the Dharma, learning the Dharma according to the Dharma. Since I have been serving the World Honored One, I have never heard such a sublime Dharma. World Honored One! From now on, I shall generate such a heart of reverence, according to the World Honored One's teachings, and I dare not disobey the holy teachings!' At that time, Ananda

復白佛言：「世尊！於後末世有善男子、善女人等，于諸法中或有渴仰敬重心相，惟有口言，為衣食故、為利養故，從貧賤中剃髮出家，而作是言：『我能為法，雖復彼等求諸佛法。』世尊！然彼眾生無行法心，示下賤相，是人還起下賤之心。世尊！我為自身故發是問，我等云何應住？云何應行？」

作是語已，爾時佛告長老阿難作如是言：「阿難！若有善男子、善女人樂於法者，欲得讀誦，彼等眾生欲向和上、阿阇梨所。至已，應問諸佛法言，隨心所樂所堪說處，應說依止，彼或十臘或十二臘，為重法故，應乞依止。何以故？如來往昔雖復說言：『五夏比丘不須依止。』而彼學者於前敬心乃能為法，以是義故，應當依止。何以故？彼人慾學于佛法故。

「阿難！而彼和上阿阇梨等，為彼應作如是依止：『當如是耶，我許汝耶，汝得利耶，我教汝耶！汝當謹順，莫放逸耶，應練行耶，如是與耶。』若有比丘得具足法，彼則堪能與他依止，若能如是分別法句，與他依止，名依止師。

「若有比丘雖復百夏，不能閑解如是法句，彼亦應當從他依止。所以者？何自尚不解，況欲與他作依止師。假令耆舊百夏比丘而不能解沙門釋種秘密之事，彼人為法應說依止，雖有百夏上座比丘，不解律法，彼等亦應說于

【現代漢語翻譯】現代漢語譯本：阿難又對佛說：『世尊！在後來的末法時代，有些善男子、善女人等，對於佛法或許有渴求和恭敬的心意，但只是口頭上說說，爲了衣食，爲了利益供養，從貧賤中剃髮出家，卻說：『我能爲了佛法。』世尊！然而那些眾生沒有修行佛法的心，表面上裝作精進的樣子，實際上卻生起懈怠之心。世尊！我是爲了自身的原因才提出這個問題，我們應該如何安住？應該如何修行？』

說完這些話后，當時佛告訴長老阿難說：『阿難！如果有善男子、善女人喜歡佛法，想要讀誦，那些眾生想要去和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）那裡。到了之後，應該請問諸佛的佛法，隨其內心所喜歡和能夠理解的地方，應該說明依靠之處，他們或許有十年或十二年的戒臘，爲了重視佛法，應該請求依靠。為什麼呢？如來往昔雖然說過：『五年比丘不需要依靠。』但那些學習者在前期的恭敬心才能爲了佛法，因為這個緣故，應當依靠。為什麼呢？因為他們想要學習佛法。』

『阿難！那些和尚、阿阇梨等，應該為他們做這樣的依靠：『應當這樣做嗎，我允許你這樣做嗎，你得到利益了嗎，我教導你了嗎！你應當謹慎順從，不要放逸嗎，應當練習修行嗎，像這樣給予嗎。』如果有比丘得到具足的佛法，他就能為他人做依靠，如果能夠這樣分辨法句，為他人做依靠，就稱為依止師。

『如果有比丘即使有一百年的戒臘，不能理解這些法句，他也應當從他人那裡尋求依靠。為什麼呢？自己尚且不理解，何況想要為他人做依止師。假如年長的百夏比丘不能理解沙門（Sramana，勤息，指修行者）釋種（Sakya，釋迦族）秘密的事情，那個人爲了佛法應該說明依靠之處，即使有一百年的戒臘的上座比丘，不理解戒律，他們也應該說明依靠之處。』

【English Translation】 English version: Then Ananda said to the Buddha: 'World Honored One! In the future, in the Dharma-ending age, there may be good men and good women who have a longing and respectful heart for the Dharma, but only say it with their mouths, for the sake of clothing and food, for the sake of profit and offerings, shaving their heads and leaving home from poverty, and saying: 'I can do it for the Dharma.' World Honored One! However, those beings do not have the heart to practice the Dharma, pretending to be diligent on the surface, but actually giving rise to a lazy heart. World Honored One! I am asking this question for my own sake, how should we abide? How should we practice?'

After saying these words, the Buddha then said to Elder Ananda: 'Ananda! If there are good men and good women who like the Dharma and want to recite it, those beings want to go to the Upadhyaya (preceptor) and Acarya (teacher). After arriving, they should ask about the Buddhas' Dharma, and according to what their hearts like and can understand, they should explain the place of reliance, they may have ten or twelve years of seniority, and for the sake of valuing the Dharma, they should ask for reliance. Why? Although the Tathagata (Thus Come One) said in the past: 'Five-year Bhikshus (monks) do not need reliance.' But those learners can only do it for the Dharma with their initial respectful heart, for this reason, they should rely on it. Why? Because they want to learn the Buddha's Dharma.'

'Ananda! Those Upadhyayas and Acaryas should make such reliance for them: 'Should it be like this, do I allow you to do this, have you benefited, have I taught you! Should you be careful and obedient, not be lazy, should you practice, should you give like this.' If a Bhikshu has obtained the complete Dharma, he can rely on others, and if he can distinguish the Dharma phrases in this way and rely on others, he is called a reliance teacher.

'If there is a Bhikshu who, even with a hundred years of seniority, cannot understand these Dharma phrases, he should also seek reliance from others. Why? He does not understand himself, let alone wants to be a reliance teacher for others. Suppose an elderly Bhikshu with a hundred years of seniority cannot understand the secret affairs of the Sramana (ascetic) Sakya (Shakya clan), that person should explain the place of reliance for the Dharma, even if there is a senior Bhikshu with a hundred years of seniority who does not understand the precepts, they should also explain the place of reliance.'

依止。

「若有比丘從他受法，彼等比丘于彼師邊，應起尊貴敬重之心。欲受法時，當在師前不得輕笑，不得露齒，不得交足，不得視足，不得動足，不得踔腳，足踝齊整，勿令高下。于彼師前勿升高座；師不發問，不得輒言；凡有所使，勿得違命。勿視師面，離師三肘，命坐即坐，勿得違教。安坐已訖，于彼師所應起慈心。若有弟子欲受法時，長跪師前，先誦所得。誦已有疑，先應咨白；若見聽許，然後請決。

「是時學者既受法已，右膝著地，兩手捧足，一心頂禮師所住處。地若平正，即應設敬；若地偏隘，即還卻立，乃至師過至彼平所，即便請法。若至平處，禮師足已，卻縮而行，至十肘地。遙禮師已，隨意歸還。又復弟子應作是念：『師在我后，觀我是非，不應放逸。我若即來，尋至師前，請決所疑，是即為善。儻不得來，應當知時。』一日三時應參進止，若三時間不參進止，是師應當如法治之。

「又復弟子若參師時，至彼師所，若不見師，應持土塊、或木、或草，以為記驗。若當見師在房室內，是時學者應起至心，繞房三匝，向師頂禮爾乃方還。若不見師，眾務皆止，不得為也，除大小便。

「又復弟子于其師所不得粗言，師所呵責，不應反報。師坐臥床，應先敷拭，令無塵污

【現代漢語翻譯】現代漢語譯本依止（依靠、跟隨）：『如果有些比丘從其他比丘那裡接受佛法，這些比丘對於他們的老師，應當生起尊敬和重視的心。想要接受佛法時，應當在老師面前不得輕率嬉笑，不得露出牙齒，不得交叉雙腿，不得看著自己的腳，不得動腳，不得跳動腳，雙腳腳踝對齊，不要一高一低。在老師面前不要坐到高座上；老師沒有發問，不得擅自發言；凡是有所差遣，不得違抗命令。不要直視老師的面部，與老師保持三肘的距離，老師讓坐就坐，不得違背教導。安穩坐好之後，對於老師應當生起慈悲之心。如果有弟子想要接受佛法時，長跪在老師面前，先背誦已經學到的內容。背誦之後有疑問，先應當請示說明；如果看到老師允許，然後請求解答。『這時，學習者接受佛法之後，右膝著地，雙手捧住老師的腳，一心頂禮老師所居住的地方。如果地面平整，就應當恭敬地行禮；如果地面狹窄，就退回去站立，等到老師經過到達平坦的地方，就去請求佛法。到達平坦的地方后，禮拜老師的腳之後，向後退著走，到離老師十肘遠的地方。遙遙地向老師行禮之後，隨意返回。而且弟子應當這樣想：『老師在我身後，觀察我的行為是否正確，我不應當放縱自己。我如果立刻前來，很快就能到老師面前，請求解答疑惑，這就是好的。如果不能立刻前來，應當知道時間。』一天三次應當參拜並請示起居，如果三天時間不參拜並請示起居，老師應當依法懲治他。『而且弟子如果參拜老師時，到達老師那裡，如果沒有見到老師，應當拿著土塊、或者木頭、或者草，作為記號。如果看到老師在房間里，這時學習者應當生起至誠的心，繞著房間轉三圈，向老師頂禮之後才離開。如果沒有見到老師，所有事務都停止，不得去做，除了大小便。『而且弟子對於他的老師不得說粗魯的話，老師的呵斥，不應當反駁。老師坐臥的床，應當先鋪好擦拭乾凈，使其沒有灰塵污垢。

【English Translation】 English version Reliance: 『If there are Bhikshus (monks) who receive the Dharma (teachings) from other Bhikshus, these Bhikshus should have a respectful and reverent attitude towards their teacher. When wanting to receive the Dharma, they should not laugh frivolously in front of the teacher, nor show their teeth, nor cross their legs, nor look at their feet, nor move their feet, nor stomp their feet; their ankles should be aligned, not high or low. In front of the teacher, they should not sit on a high seat; if the teacher has not asked a question, they should not speak without permission; whatever they are instructed to do, they should not disobey. They should not look directly at the teacher's face, and should maintain a distance of three cubits from the teacher. When the teacher tells them to sit, they should sit, and should not disobey the teaching. After sitting properly, they should have a compassionate heart towards the teacher. If a disciple wants to receive the Dharma, they should kneel before the teacher, first reciting what they have already learned. If they have doubts after reciting, they should first ask for permission to speak; if they see that the teacher allows it, then they should ask for clarification. 『At this time, after the student has received the Dharma, they should place their right knee on the ground, hold the teacher's feet with both hands, and wholeheartedly prostrate towards the place where the teacher resides. If the ground is level, they should respectfully perform the ritual; if the ground is narrow, they should retreat and stand, waiting until the teacher passes by and reaches a level place, then they should request the Dharma. After reaching a level place, after bowing to the teacher's feet, they should retreat backwards, to a distance of ten cubits from the teacher. After bowing to the teacher from afar, they may return as they please. Furthermore, the disciple should think: 『The teacher is behind me, observing whether my actions are correct, I should not be lax. If I come immediately, I can quickly reach the teacher and ask for clarification of my doubts, which is good. If I cannot come immediately, I should be mindful of the time.』 Three times a day, they should pay respects and inquire about the teacher's well-being; if they do not pay respects and inquire about the teacher's well-being for three days, the teacher should discipline them according to the Dharma. 『Furthermore, if a disciple pays respects to the teacher, when they arrive at the teacher's place, if they do not see the teacher, they should take a clod of earth, or a piece of wood, or grass, as a marker. If they see the teacher in the room, at this time the student should have a sincere heart, walk around the room three times, bow to the teacher, and then leave. If they do not see the teacher, all tasks should be stopped, and nothing should be done, except for relieving themselves. 『Furthermore, the disciple should not use rude language towards their teacher, and should not retort to the teacher's scolding. The bed on which the teacher sits or lies should be prepared and wiped clean first, so that it is free of dust and dirt.』

、蟲蟻之屬。若師坐臥乃至師起，應修誦業。時彼學者至日東方便到師所，善知時已，數往師邊，咨問所須，我作何事。當白師言：『入聚落不？』若師欲得入聚落時，師所袈裟當須前奉，先應洗手。若洗手訖，應持己衣，還拭己手。至彼師所，身心安住，兩手捧衣，長跪而授，如法敬奉，處所安住。然後奉水，令洗手面，先奉內衣，著身體者，爾乃更當奉余衣服常所用者，向于師所應作如是恭敬之心。

「又復弟子在於師前不得涕唾，若行寺內恭敬師故，勿以袈裟覆于肩髆，不得籠頭。師經行處，應常掃拭。天時若熱，日別三時以扇扇師，三度授水，授令洗浴，又復三時應獻冷飲，應當知時，為師乞食。師所營事，應盡身力而營助之，取師應器，洗治令凈。若師與洗，先洗師器乃及己缽。若與應洗，如不與者，不應再索。何以故？有因緣故。阿難！有諸比丘當作是念：『如來往昔缽無人洗，彼等學佛應當自役。』雖然如來許彼，天若熱時，應具冷水；天若寒者，應備暖水；凡所須者，皆應盡備。親在師前，勿嚼楊枝；於他人處，勿說師過；若遙見師，尋起迎接。

「阿難！凡有師者，隨在誰邊學四句偈，或聽、或讀、或問、或咨一四句等，是即為師。時彼學者于其師所，常起恭敬尊重之心，若不如是，

【現代漢語翻譯】現代漢語譯本：關於蟲蟻之類的生物。如果老師坐著或躺著，乃至老師起身，（弟子）應該進行修習誦讀的功課。那時，那位學習者在每天上午方便的時候到達老師那裡，充分了解時機后，多次前往老師身邊，諮詢所需要的事情，（並詢問）我應該做什麼事。應當稟告老師說：『要進入村落嗎？』如果老師想要進入村落，老師的袈裟應當先奉上，（弟子）應該先洗手。洗手完畢后，應該用自己的衣服，反過來擦拭自己的手。到達老師那裡，身心安住，雙手捧著衣服，長跪著獻上，如法恭敬地奉上，在（老師）處所安靜地待著。然後奉上水，讓（老師）洗手洗臉，先奉上內衣，就是穿在身體上的，然後才應當奉上其餘衣服和常用的東西，對於老師應當懷有這樣的恭敬之心。

還有，弟子在老師面前不得吐痰，如果行走在寺廟內，因為恭敬老師的緣故，不要用袈裟遮蓋肩膀，不得用頭巾包頭。老師經行的地方，應當經常打掃擦拭。天氣如果炎熱，每天分三次用扇子給老師扇風，三次遞上水，讓（老師）洗浴，又分三次應當獻上冷飲，應當知道時機，為老師乞食。老師所要做的事情，應當儘自己的力量去幫助他，拿老師的食器，清洗乾淨。如果老師（允許弟子）一起洗，先洗老師的食器，然後才洗自己的缽。如果（老師）允許（弟子）一起洗，如果（老師）不允許，不應該再次請求。為什麼呢？因為有因緣的緣故。阿難（Ananda，佛陀的十大弟子之一）！有些比丘（bhikkhu，佛教出家人）會這樣想：『如來（Tathagata，佛陀的稱號之一）往昔的缽沒有人洗，他們這些學習佛法的人應當自己去做。』雖然如來允許他們這樣做，天氣如果炎熱，應當準備好冷水；天氣如果寒冷，應當準備好熱水；凡是所需要的，都應當儘量準備好。在老師面前，不要嚼楊枝（一種清潔牙齒的工具）；在其他人那裡，不要說老師的過錯；如果遠遠地看見老師，立刻起身迎接。

阿難（Ananda，佛陀的十大弟子之一）！凡是有老師的人，無論在誰那裡學習四句偈（gatha，佛經中的詩句），或者聽、或者讀、或者問、或者諮詢一句四句偈等等，這個人就是你的老師。那時，那位學習者對於他的老師，常常生起恭敬尊重之心，如果不是這樣， English version: Regarding creatures like insects and ants. If the teacher is sitting or lying down, or even when the teacher gets up, (the disciple) should engage in the practice of reciting scriptures. At that time, that student should arrive at the teacher's place in the morning when it is convenient, and after fully understanding the timing, frequently go to the teacher's side to inquire about what is needed, (and ask) what should I do. One should report to the teacher, saying, 'Are you going to enter the village?' If the teacher wants to enter the village, the teacher's kasaya (袈裟, monastic robe) should be offered first, and (the disciple) should wash their hands first. After washing their hands, they should use their own clothes to wipe their hands. Arriving at the teacher's place, with body and mind at peace, holding the clothes with both hands, kneeling and offering them respectfully, staying quietly in (the teacher's) place. Then offer water for (the teacher) to wash their hands and face, first offering the inner garment, that is, the one worn on the body, and then offering the remaining clothes and commonly used items. One should have such a respectful heart towards the teacher.

Furthermore, a disciple should not spit in front of the teacher. If walking within the monastery, out of respect for the teacher, do not cover the shoulders with the kasaya (袈裟, monastic robe), and do not cover the head with a turban. The place where the teacher walks should be swept and wiped clean regularly. If the weather is hot, fan the teacher three times a day, offer water three times for (the teacher) to bathe, and offer cold drinks three times. One should know the right time to beg for food for the teacher. Whatever the teacher needs to do, one should do their best to help. Take the teacher's utensils and wash them clean. If the teacher (allows the disciple) to wash together, wash the teacher's utensils first, and then wash one's own bowl. If (the teacher) allows (the disciple) to wash together, if (the teacher) does not allow it, one should not ask again. Why? Because there is a reason for it. Ananda (阿難, one of the ten great disciples of the Buddha)! Some bhikkhus (比丘, Buddhist monks) may think, 'In the past, no one washed the Tathagata's (如來, one of the titles of the Buddha) bowl, so those who study the Buddha's teachings should do it themselves.' Although the Tathagata allows them to do so, if the weather is hot, cold water should be prepared; if the weather is cold, warm water should be prepared; whatever is needed should be prepared as much as possible. In front of the teacher, do not chew on a twig for cleaning teeth; in front of others, do not speak of the teacher's faults; if one sees the teacher from afar, immediately rise to greet them.

Ananda (阿難, one of the ten great disciples of the Buddha)! Whoever has a teacher, wherever they learn a four-line gatha (偈, verse in Buddhist scriptures), whether listening, reading, asking, or consulting about a four-line gatha, that person is your teacher. At that time, that student should always have a respectful heart towards their teacher; if not,

【English Translation】 Regarding creatures like insects and ants. If the teacher is sitting or lying down, or even when the teacher gets up, (the disciple) should engage in the practice of reciting scriptures. At that time, that student should arrive at the teacher's place in the morning when it is convenient, and after fully understanding the timing, frequently go to the teacher's side to inquire about what is needed, (and ask) 'What should I do?' One should report to the teacher, saying, 'Are you going to enter the village?' If the teacher wants to enter the village, the teacher's 'kasaya' (monastic robe) should be offered first, and (the disciple) should wash their hands first. After washing their hands, they should use their own clothes to wipe their hands. Arriving at the teacher's place, with body and mind at peace, holding the clothes with both hands, kneeling and offering them respectfully, staying quietly in (the teacher's) place. Then offer water for (the teacher) to wash their hands and face, first offering the inner garment, that is, the one worn on the body, and then offering the remaining clothes and commonly used items. One should have such a respectful heart towards the teacher. Furthermore, a disciple should not spit in front of the teacher. If walking within the monastery, out of respect for the teacher, do not cover the shoulders with the 'kasaya' (monastic robe), and do not cover the head with a turban. The place where the teacher walks should be swept and wiped clean regularly. If the weather is hot, fan the teacher three times a day, offer water three times for (the teacher) to bathe, and offer cold drinks three times. One should know the right time to beg for food for the teacher. Whatever the teacher needs to do, one should do their best to help. Take the teacher's utensils and wash them clean. If the teacher (allows the disciple) to wash together, wash the teacher's utensils first, and then wash one's own bowl. If (the teacher) allows (the disciple) to wash together, if (the teacher) does not allow it, one should not ask again. Why? Because there is a reason for it. 'Ananda' (one of the ten great disciples of the Buddha)! Some 'bhikkhus' (Buddhist monks) may think, 'In the past, no one washed the 'Tathagata's' (one of the titles of the Buddha) bowl, so those who study the Buddha's teachings should do it themselves.' Although the 'Tathagata' allows them to do so, if the weather is hot, cold water should be prepared; if the weather is cold, warm water should be prepared; whatever is needed should be prepared as much as possible. In front of the teacher, do not chew on a twig for cleaning teeth; in front of others, do not speak of the teacher's faults; if one sees the teacher from afar, immediately rise to greet them. 'Ananda' (one of the ten great disciples of the Buddha)! Whoever has a teacher, wherever they learn a four-line 'gatha' (verse in Buddhist scriptures), whether listening, reading, asking, or consulting about a four-line 'gatha', that person is your teacher. At that time, that student should always have a respectful heart towards their teacher; if not,

名不敬者，亦不名住正行之者。若於他邊說師過者，彼人不得取我為師。何以故？阿難！彼無敬心，不愛佛故；彼無行人，況愛法者；彼無敬人，當不愛法，彼大惡人亦不愛僧，不入僧數。何以故？彼愚癡人不行正行。阿難！佛所言說皆為行者。」

爾時長老阿難聞佛說已，悲泣流淚，以手捫拭，作是白言：「世尊！于將來世少有眾生住是行者。世尊！我等當行如是之行，我今當住如是之行。世尊！若有比丘于彼師所或和上邊不生敬心，道說長短，于將來世得何等報？」

佛告阿難：「若將來世有諸比丘，或於師所或和上邊，不起恭敬，說于師僧長短之者，彼人則非是須陀洹，亦非凡夫，彼愚癡人應如是治。何以故？阿難！師實有過尚不得說，況當無也！

「阿難！若有比丘于其師邊不恭敬者，我說別有一小地獄，名為椎撲，當墮是中。墮彼處已，一身四頭，身體俱然，狀如火聚，出大猛炎，熾然不息，然已復然。于彼獄處復有諸蟲，名曰鉤㭰，彼諸毒蟲常啖舌根。時彼癡人從彼捨身，生畜生中，受野獸形，或野干身，或受狼身，彼諸人等見者大喚，或唱言狼，或唱野干。阿難！彼癡人輩，皆由往昔罵辱于師及與和上，是故見者皆悉不喜，以彼往昔舌根過故，恒食𡱁尿。舍彼身已，雖生人間，常生

【現代漢語翻譯】現代漢語譯本：

'不尊敬師長的人，也不能說是住在正行中的人。如果有人在別處說自己老師的過失，那個人不應該把我當作老師。為什麼呢？阿難（Ananda，佛陀的十大弟子之一）！因為他沒有敬重心，所以不愛佛；他沒有修行，更何況是愛法的人；他沒有敬重之心，當然不會愛法，這種大惡人也不會愛僧眾，不能算入僧眾之列。為什麼呢？因為這種愚癡的人不行正行。阿難！佛所說的一切都是爲了修行的人。'

'當時，長老阿難聽了佛的教誨后，悲傷地哭泣流淚，用手擦拭眼淚，這樣說道：『世尊！在將來的世代，很少有眾生能住在這樣的修行中。世尊！我們應當行持這樣的行為，我現在應當住在這樣的修行中。世尊！如果有比丘（bhikkhu，佛教出家男眾）對他的老師或和尚（upadhyaya，戒師）不生敬心，議論是非長短，在將來的世代會得到什麼樣的報應呢？』'

'佛告訴阿難：『如果將來的世代有比丘，對他的老師或和尚不起恭敬之心，議論師父和僧眾的是非長短，那個人就不是須陀洹（Srotapanna，佛教四果位中的初果），也不是凡夫，這種愚癡的人應該這樣懲治。為什麼呢？阿難！老師即使真的有過錯也不應該說，更何況是沒有呢！』'

'阿難！如果有個比丘對他的老師不恭敬，我說有一種特別小的地獄，名叫椎撲地獄，他會墮入其中。墮入那個地方后，一個身體有四個頭，身體全部燃燒，形狀像火堆，發出巨大的火焰，熾熱燃燒永不停息，燒完又繼續燒。在那個地獄裡還有一種蟲子，名叫鉤㭰，這些毒蟲經常啃食他的舌根。那時，那個愚癡的人從那個身體死去後，會轉生到畜生道中，受野獸的身體，或者野干（jackal）的身體，或者受狼的身體，那些人看到他們會大聲呼喊，或者喊『狼』，或者喊『野干』。阿難！這些愚癡的人，都是因為往昔辱罵老師和和尚，所以人們看到他們都不喜歡，因為他們往昔舌根造了惡業，所以總是吃糞尿。捨棄那個身體后，即使轉生到人間，也常常生在……'

English version:

'Those who do not respect their teachers are not considered to be living in accordance with the right conduct. If someone speaks of their teacher's faults to others, that person should not take me as their teacher. Why? Ananda (one of the ten principal disciples of the Buddha)! Because they have no respect, they do not love the Buddha; they have no practice, let alone love for the Dharma; they have no respect, so they will not love the Dharma, and such a wicked person will not love the Sangha (monastic community), and cannot be counted among the Sangha. Why? Because such a foolish person does not practice the right conduct. Ananda! All that the Buddha speaks is for the sake of those who practice.'

'At that time, the elder Ananda, having heard the Buddha's words, wept with sorrow, wiping away his tears with his hand, and said: 'World Honored One! In future ages, few beings will abide in such practice. World Honored One! We should practice such conduct, and I shall now abide in such practice. World Honored One! If a bhikkhu (Buddhist monk) does not generate respect for their teacher or upadhyaya (preceptor), and speaks of their faults, what kind of retribution will they receive in future ages?'

'The Buddha said to Ananda: 'If in future ages there are bhikkhus who do not show respect to their teachers or upadhyayas, and speak of the faults of their teachers and the Sangha, that person is not a Srotapanna (stream-enterer, the first stage of enlightenment), nor are they an ordinary person. Such a foolish person should be punished in this way. Why? Ananda! Even if the teacher truly has faults, one should not speak of them, let alone when there are none!'

'Ananda! If a bhikkhu is disrespectful to their teacher, I say there is a particularly small hell called the 'Pounding Hell,' into which they will fall. Having fallen into that place, they will have one body with four heads, their entire body burning, shaped like a pile of fire, emitting great flames, burning fiercely without ceasing, burning and burning again. In that hellish place, there are also insects called 'Hook Worms,' and these poisonous insects constantly devour the roots of their tongues. At that time, that foolish person, having left that body, will be reborn into the animal realm, taking the form of a wild beast, or the body of a jackal, or the body of a wolf, and those people who see them will shout loudly, either calling them 'wolf' or 'jackal.' Ananda! These foolish people, all because in the past they insulted their teachers and upadhyayas, therefore people who see them are all displeased, and because of the evil deeds of their tongues in the past, they are constantly eating excrement and urine. Having abandoned that body, even if they are reborn as humans, they are often born in...'

【English Translation】 'Those who do not respect their teachers are not considered to be living in accordance with the right conduct. If someone speaks of their teacher's faults to others, that person should not take me as their teacher. Why? Ananda (one of the ten principal disciples of the Buddha)! Because they have no respect, they do not love the Buddha; they have no practice, let alone love for the Dharma; they have no respect, so they will not love the Dharma, and such a wicked person will not love the Sangha (monastic community), and cannot be counted among the Sangha. Why? Because such a foolish person does not practice the right conduct. Ananda! All that the Buddha speaks is for the sake of those who practice.' 'At that time, the elder Ananda, having heard the Buddha's words, wept with sorrow, wiping away his tears with his hand, and said: 'World Honored One! In future ages, few beings will abide in such practice. World Honored One! We should practice such conduct, and I shall now abide in such practice. World Honored One! If a bhikkhu (Buddhist monk) does not generate respect for their teacher or upadhyaya (preceptor), and speaks of their faults, what kind of retribution will they receive in future ages?' 'The Buddha said to Ananda: 'If in future ages there are bhikkhus who do not show respect to their teachers or upadhyayas, and speak of the faults of their teachers and the Sangha, that person is not a Srotapanna (stream-enterer, the first stage of enlightenment), nor are they an ordinary person. Such a foolish person should be punished in this way. Why? Ananda! Even if the teacher truly has faults, one should not speak of them, let alone when there are none!' 'Ananda! If a bhikkhu is disrespectful to their teacher, I say there is a particularly small hell called the 'Pounding Hell,' into which they will fall. Having fallen into that place, they will have one body with four heads, their entire body burning, shaped like a pile of fire, emitting great flames, burning fiercely without ceasing, burning and burning again. In that hellish place, there are also insects called 'Hook Worms,' and these poisonous insects constantly devour the roots of their tongues. At that time, that foolish person, having left that body, will be reborn into the animal realm, taking the form of a wild beast, or the body of a jackal, or the body of a wolf, and those people who see them will shout loudly, either calling them 'wolf' or 'jackal.' Ananda! These foolish people, all because in the past they insulted their teachers and upadhyayas, therefore people who see them are all displeased, and because of the evil deeds of their tongues in the past, they are constantly eating excrement and urine. Having abandoned that body, even if they are reborn as humans, they are often born in...'

邊地。生邊地已，舍於一切功德之事，具足惡法，離眾善法，雖得人身，皮不似人，不能具足人之形色，不似父母，父母憎惡。得人身已，常被輕賤、誹謗、𣣋辱，離佛、世尊，恒無智慧。從彼死已，還速墜墮地獄之中。何以故？阿難！若有人等，于教授師所、施自在師所、教法行師所、教真行師所，起不恭敬，受是重殃。阿難！彼癡人輩，自余更得無量無邊苦患之法。

「阿難！若從他聞一四句偈，或抄，或寫，書之竹帛所有名字，于若干劫取彼和上、阿阇梨等，荷檐肩上，或時揹負，或以頂戴，常負行者，復將一切音樂之具，供養是師。阿難！作如是事，尚自不能具報師恩，亦復不名深敬于師，況敬法耶！作是敬者是名敬師。阿難！若有無量無邊供養之具，爾乃堪能供養師耶！

「阿難！當來之世多諸比丘得是經已，于師和上起不敬心，無有正行，于師和上恒說於過。阿難！我說彼等愚癡人輩極受多苦，于當來世必墮惡道。阿難！我向汝說，我向語汝，如來在世于汝等邊已為說訖，此是正道、此非正道；于當來世彼諸比丘隨行何行，還生是處，得是果報。是故阿難！我教汝等常行恭敬。

「阿難！若有善男子、善女人，能生恭敬尊重之心，當得如是勝上之法，所謂愛敬諸佛、世尊，敬重經法，

【現代漢語翻譯】現代漢語譯本：邊地（指遠離佛法教化的地區）。如果有人出生在邊地，就會捨棄一切功德之事，具足各種惡法，遠離所有善法。雖然得到了人身，但外貌不像人，不能具備人的完整形體和容貌，不像自己的父母，甚至被父母憎惡。得到人身之後，常常遭受輕賤、誹謗和侮辱，遠離佛和世尊，永遠沒有智慧。從邊地死去之後，還會迅速墜入地獄之中。為什麼呢？阿難！如果有人對教授師（傳授知識的老師）、施自在師（給予自由的老師）、教法行師（教導佛法實踐的老師）和教真行師（教導真實修行的老師）不恭敬，就會遭受這樣的嚴重災殃。阿難！那些愚癡的人，還會得到更多無量無邊的痛苦和災難。

『阿難！如果從他人那裡聽到一句四句偈，無論是抄寫還是書寫在竹簡或絹帛上，即使經過若干劫的時間，用肩膀扛著、揹著，或者用頭頂戴著自己的和上（戒師）和阿阇梨（導師），經常這樣做，並且用一切音樂器具來供養這位老師。阿難！即使這樣做，尚且不能完全報答師恩，也不能算是對老師的深深敬意，更何況是敬重佛法呢！這樣做才算是敬師。阿難！即使有無量無邊的供養之物，才能勉強算是供養了老師啊！』

『阿難！未來的時代，很多比丘得到這部經之後，對自己的師父和和上生起不敬之心，沒有正確的行為，經常說師父和和上的過失。阿難！我說那些愚癡的人會遭受極大的痛苦，在未來的世間必定會墮入惡道。阿難！我向你們說，我告訴你們，如來在世的時候，已經為你們說清楚了，什麼是正道，什麼不是正道；在未來的世間，那些比丘隨著自己的行為，還會生到原來的地方，得到相應的果報。所以阿難！我教導你們要常常保持恭敬之心。』

『阿難！如果有善男子、善女人，能夠生起恭敬和尊重之心，就會得到這樣殊勝的功德，也就是愛敬諸佛和世尊，敬重經法。

【English Translation】 English version: Borderlands (referring to regions far from the teachings of Buddhism). If someone is born in a borderland, they will abandon all meritorious deeds, be full of evil deeds, and stay away from all good deeds. Although they obtain a human body, their appearance is not like that of a human, they cannot possess the complete form and features of a human, they are not like their parents, and are even hated by their parents. After obtaining a human body, they are often subjected to contempt, slander, and humiliation, are far from the Buddha and the World Honored One, and never have wisdom. After dying in the borderlands, they will quickly fall into hell. Why? Ānanda! If someone is disrespectful to their instructing teacher (professor), their teacher who grants freedom, their teacher who teaches the practice of Dharma, and their teacher who teaches true practice, they will suffer such a severe calamity. Ānanda! Those foolish people will receive even more immeasurable and boundless suffering and calamities.

'Ānanda! If one hears a four-line verse from another, whether copying it or writing it on bamboo slips or silk, even after countless kalpas, carrying one's preceptor (Upadhyaya) and teacher (Acharya) on their shoulders, on their back, or on their head, doing this constantly, and using all kinds of musical instruments to make offerings to this teacher. Ānanda! Even doing this, one still cannot fully repay the teacher's kindness, nor can it be considered deep respect for the teacher, let alone respect for the Dharma! Doing this is called respecting the teacher. Ānanda! Even with immeasurable and boundless offerings, one can barely be considered to have made offerings to the teacher!'

'Ānanda! In the future, many monks, after obtaining this sutra, will develop disrespect for their masters and preceptors, will not have correct conduct, and will constantly speak of the faults of their masters and preceptors. Ānanda! I say that those foolish people will suffer greatly, and in the future will surely fall into evil realms. Ānanda! I tell you, I say to you, when the Tathagata was in the world, he already explained to you what is the right path and what is not the right path; in the future, those monks, according to their actions, will still be born in the same places and receive the corresponding karmic retribution. Therefore, Ānanda! I teach you to always maintain a respectful heart.'

'Ānanda! If there are good men and good women who can generate a heart of reverence and respect, they will obtain such supreme merits, that is, loving and respecting all Buddhas and World Honored Ones, and respecting the sutras.'

深愛敬僧，當入是次。」

佛說是經已，長老阿難等及諸大眾，聞佛所說，歡喜奉行。

善恭敬經

【現代漢語翻譯】現代漢語譯本：『深深地愛戴和尊敬僧眾，應當進入這一個層次。』

佛陀說完這部經后，長老阿難（Ananda）等以及所有在場的大眾，聽聞佛陀所說，都歡喜地接受並遵照奉行。

《善恭敬經》

【English Translation】 English version: 『Deeply loving and revering the Sangha (monastic community), one should enter this stage.』

After the Buddha finished speaking this Sutra, the elder Ananda (a principal disciple of the Buddha) and all the assembly present, hearing what the Buddha had said, joyfully accepted and practiced accordingly.

The Sutra of Good Reverence