T24n1496_佛說正恭敬經
大正藏第 24 冊 No. 1496 佛說正恭敬經
No. 1496
佛說正恭敬經
元魏天竺三藏佛陀扇多譯
如是我聞：
一時佛住舍衛國祇樹給孤獨園，與聲聞比丘二百五十人俱，菩薩五百人——皆是如來種子，權行六道助佛揚化，知眾生根威德自在，顯發如來方便密教——其名曰生疑菩薩、寶德菩薩、光明王菩薩、慧登菩薩、德臻菩薩、悉達菩薩、無畏菩薩、覺首菩薩、財首菩薩、寶首菩薩、德首菩薩、目首菩薩、進首菩薩、法首菩薩、智首菩薩、賢首菩薩，如是等菩薩摩訶薩五百人俱。
爾時尊者阿難白佛言：「世尊！樂法善男子、善女人，當云何敬法及敬法師？」
爾時世尊告阿難言：「止止。阿難！今時眾生不能恭敬及有敬法。」
阿難白佛言：「世尊！我今樂法及以敬法，已敬當敬。世尊！自我親近如來以來，未曾得聞如此法門。以不聞故，恭敬如來必失儀則。今若聞者，故得如法修行是事。世尊！復有樂法善男子、善女人，聞此法門即得修行。世尊！復有如來法中出家比丘，貧窮下賤但求衣食，不樂求法及敬法師。雖復親近佛法，而行下賤不能隱覆必當示現。世尊！是故我今現在自為並及未來一切比丘，咨請如來如是敬法。世尊！
【現代漢語翻譯】 現代漢語譯本 《佛說正恭敬經》
元魏天竺三藏佛陀扇多譯
如是我聞：
一時，佛陀住在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama），與二百五十位聲聞比丘，以及五百位菩薩在一起——這些菩薩都是如來的種子，爲了方便教化而權且在六道中行走，幫助佛陀弘揚佛法，他們瞭解眾生的根器，擁有自在的威德，能夠顯發如來的方便密教——他們的名字是：生疑菩薩、寶德菩薩、光明王菩薩、慧登菩薩、德臻菩薩、悉達菩薩、無畏菩薩、覺首菩薩、財首菩薩、寶首菩薩、德首菩薩、目首菩薩、進首菩薩、法首菩薩、智首菩薩、賢首菩薩，像這樣的菩薩摩訶薩共有五百人。
這時，尊者阿難（Ananda）對佛陀說：『世尊！喜歡佛法的善男子、善女人，應當如何恭敬佛法以及恭敬說法之法師呢？』
這時，世尊告訴阿難說：『停止吧，停止吧。阿難！現在的眾生不能恭敬佛法，也沒有恭敬佛法的心。』
阿難對佛陀說：『世尊！我現在喜歡佛法並且恭敬佛法，已經恭敬，也將會恭敬。世尊！自我親近如來以來，從未曾聽聞過這樣的法門。因為沒有聽聞的緣故，恭敬如來必定會失去應有的儀則。現在如果聽聞了，才能夠如法地修行這件事。世尊！還有喜歡佛法的善男子、善女人，聽聞這個法門就能修行。世尊！還有如來法中出家的比丘，貧窮卑賤，只求衣食，不樂於求法以及恭敬說法之法師。雖然親近佛法，但是行為卑賤，不能隱藏，必定會顯現出來。世尊！因此，我現在爲了自己，並且爲了未來的一切比丘，請問如來應當如何恭敬佛法。世尊！』
【English Translation】 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!'
我等云何得修正行？惟愿如來為我解說。」
佛告阿難：「樂敬法善男子、善女人，若欲讀誦請問，往至經法應當和上阿阇梨所。至其所已，應問和上阿阇梨如來正法，隨心所樂。當知和上阿阇梨心所知法，先應咨請聽問以不？師若聽者，然後乃問。雖復歲數若十、二十，為樂法故應往咨請及受依止。何以故？如來法中雖聽五歲比丘得離依止，然彼人以初敬為法求樂法故。何以故？是人為欲成就自德行故。阿難！彼阿阇梨者，應如是與依止，或言：『可。』或言：『如是。』或言：『爾。』或言：『利。』或言：『教誨。』或言：『謹慎行莫放逸，如法端正修行。』作如是與依止。比丘成就如是等法，可與依止，彼得名為成就依止。假使百歲比丘不能通達如是等句，彼人應受依止，況能與他作依止師？若使無歲比丘成就如是等法，沙門密語即得名為以受依止。假使百歲，自不達如是等法諸句律者，彼應受依止。是中誦經比丘，應于阿阇梨所作敬重心，及正恭敬彼讀誦受經者。在阿阇梨前不得露齒、不得瞻足、不得動足、不得壘足、不得踔足、不得弄足、不得高座處坐，師不借問亦不得語，不得違師語，不得一向瞻相師面。住在師前三肘而立，師聽坐即坐，坐已於師所起慈悲心。彼誦經者應先誦熟，熟者誦已，從
【現代漢語翻譯】 現代漢語譯本：我們應當如何才能修正自己的行為呢？希望如來能為我們解說。'
佛陀告訴阿難：'樂於尊敬佛法的善男子、善女人，如果想要讀誦、請問佛法，應當前往和尚（Upadhyaya，親教師）或阿阇梨（Acarya，軌範師）處。到了他們那裡后，應當向和尚或阿阇梨請問如來的正法，隨自己心中所喜好的去問。應當知道和尚或阿阇梨心中所知的佛法，首先應當諮詢是否可以聽聞請問？如果老師允許，然後才可以發問。即使年齡已經有十年、二十年，爲了喜愛佛法，也應當前往諮詢請教並接受依止。為什麼呢？在如來的教法中，即使允許五年的比丘可以離開依止師，那也是因為那個人最初是出於敬重佛法、尋求佛法的緣故。為什麼呢？因為這個人是爲了成就自己的德行。阿難！那位阿阇梨，應當這樣給予依止，或者說：'可以。'或者說：'如是。'或者說：'是的。'或者說：'有利。'或者說：'教誨。'或者說：'謹慎行事，不要放逸，如法端正地修行。'這樣給予依止。比丘成就了像這樣的法，才可以給予依止，他才能被稱為成就依止。假如一百歲的比丘不能通達像這樣的語句，這個人也應當接受依止，更何況是能給他人做依止師呢？如果年齡不大的比丘成就了像這樣的法，沙門的秘密語言就可以被稱作已經接受了依止。假如一百歲，自己不通達像這樣的法和戒律，他也應當接受依止。這裡誦經的比丘，應當對阿阇梨生起敬重心，以及真正恭敬那些讀誦受持經典的人。在阿阇梨面前不得露出牙齒、不得看他的腳、不得動腳、不得疊腳、不得跳躍、不得玩弄腳、不得坐在高座上，老師沒有問也不得說話，不得違背老師的話，不得一直盯著老師的臉。站在老師面前三肘的距離，老師允許坐下就坐下，坐下後對老師生起慈悲心。那位誦經的人應當先熟練背誦，熟練背誦后，從……'
【English Translation】 English version: 'How can we perfect our conduct? I wish the Tathagata (如來，one of the titles of a Buddha, meaning 'Thus Gone One' or 'Thus Come One') would explain it to us.'
The Buddha told Ananda (阿難，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 (沙門，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熟練ly, and after reciting it熟練ly, from...'
師受經任意多少。隨諸法門中若有疑者，先應咨請聽問以不？師若聽可，然後當問。彼受經已，右膝著地，兩手接禮師足。若地處惡者，隨所有道卻退而行，當至平處。若地處先平，彼應禮師足然後當行。行至十肘復更作禮，然後隨道而行。彼應作如是念：『阿阇梨常逐我后，我不能遠離阿阇梨。』彼應知時，日三時到阿阇梨所。若不到者，應如法治。若到而不見阿阇梨者，彼應若草若木若杖若土塊若石令作記識。若阿阇梨在房宴坐者，彼應旋房禮敬然後當行。若有所作不問師，亦不得作，除大小便。不得向師作粗獷惡語，不得重循師語。隨師所坐之處，若繩床若木床，皆不得坐。彼床若壞，即應治之。彼應晨朝時往、知時往，不得非時往彼。往已應問阿阇梨：『當何所須及何所作？為入聚落不？』若言入，阿阇梨所有衣被，應洗手自衣拭手，兩手捉師衣已著凈處，先與師凈水洗手，然後授衣與師，於後安陀會拂塵與之，或覆身衣或雨衣。或所須余衣資用之者。
「彼應如是敬，不得阿阇梨前㖒唾，若寺內若寺東西不得左右反抄衣，不得纏頭隨師所居。有經行處掃灑令凈，日三時拂扇，三時洗浴，三時咨問、取水，為師乞食。若師有所作者，彼應用力作之。若食竟，應從師索缽洗之。若與，先洗師缽，然後自洗
【現代漢語翻譯】 現代漢語譯本： 老師傳授經典，數量多少沒有限制。跟隨各種法門學習時，如果有疑問，應該先請教老師嗎？如果老師允許，然後才能提問。接受經典后，右膝著地，雙手合掌，禮拜老師的雙足。如果地面不好，就順著原來的方向倒退著走，直到走到平坦的地方。如果地面本來就平坦，就應該禮拜老師的雙足然後離開。行走十肘（古代長度單位）的距離后，再次行禮，然後順著道路行走。他應該這樣想：『阿阇梨（梵語，意為導師）常常在我身後，我不能遠離阿阇梨。』他應該知道時間，每天三次到阿阇梨那裡。如果不到，應該依法懲處。如果到了而沒見到阿阇梨，他應該用草、木、樹枝、土塊或石頭做個記號。如果阿阇梨在房間里靜坐，他應該繞著房間禮敬，然後離開。如果有什麼事情要做，不問老師，也不得擅自行動，除了大小便。不得對老師說粗魯惡劣的話，不得重複老師的話。老師所坐的地方，無論是繩床還是木床，都不得坐。如果床壞了，就應該修理。他應該早晨按時前往，知道時間后前往，不得在不適當的時間前往。去了之後應該問阿阇梨：『有什麼需要或要做的事情嗎？是否要進入村落？』如果說要進入村落，阿阇梨所有的衣服，應該洗手，用自己的衣服擦手，雙手拿著老師的衣服放在乾淨的地方，先給老師乾淨的水洗手，然後把衣服遞給老師，之後把安陀會（梵語，下裙）拂去灰塵給他，或者覆身衣（僧伽梨）或者雨衣，或者其他需要的衣服和資具。
『他應該這樣恭敬，不得在阿阇梨面前吐唾沫，無論在寺院內還是寺院東西兩側，不得左右反抄著手，不得纏著頭巾，跟隨老師所居住的地方。有經行的地方要打掃乾淨，每天三次拂扇，三次洗浴，三次請教、取水，為老師乞食。如果老師有什麼事情要做，他應該盡力去做。如果吃完飯，應該向老師索要缽來清洗。如果老師給了，先洗老師的缽，然後自己洗。
【English Translation】 English version: The teacher imparts the scriptures, without limit to the amount. When following various Dharma gates in study, if there are doubts, should one first consult and inquire of the teacher? If the teacher permits, then one may ask. After receiving the scriptures, one should kneel on the right knee, join both hands in reverence, and bow to the teacher's feet. If the ground is bad, one should retreat in the same direction until reaching a flat place. If the ground is already flat, one should bow to the teacher's feet and then depart. After walking ten cubits (an ancient unit of length), one should bow again, and then proceed along the path. One should think thus: 'The Acharya (Sanskrit, meaning teacher) is always behind me; I cannot be far from the Acharya.' One should know the time and go to the Acharya three times a day. If one does not go, one should be punished according to the Dharma. If one arrives but does not see the Acharya, one should use grass, wood, branches, clods of earth, or stones to make a mark. If the Acharya is sitting in meditation in the room, one should circumambulate the room in reverence and then depart. If there is something to be done, one must not act without asking the teacher, except for urination and defecation. One must not speak rudely or harshly to the teacher, and one must not repeat the teacher's words. One must not sit where the teacher sits, whether it is a rope bed or a wooden bed. If the bed is broken, one should repair it. One should go in the morning at the proper time, and go when one knows the time; one must not go at an inappropriate time. After arriving, one should ask the Acharya: 'What is needed or to be done? Is there a need to enter the village?' If the answer is to enter the village, for all the Acharya's clothes, one should wash one's hands, wipe one's hands with one's own clothes, hold the teacher's clothes with both hands and place them in a clean place, first give the teacher clean water to wash hands, and then hand the clothes to the teacher, and then dust off the Antarvasa (Sanskrit, lower garment) and give it to him, or the Sanghati (upper robe) or rain garment, or other needed clothes and requisites.
'One should be respectful in this way, and must not spit in front of the Acharya, whether inside the monastery or on the east or west sides of the monastery, one must not cross one's arms, one must not wrap one's head, and follow where the teacher resides. One should sweep and clean the place where one walks for exercise, fan three times a day, bathe three times a day, inquire and fetch water three times a day, and beg for food for the teacher. If the teacher has something to do, one should do it with all one's strength. If the meal is finished, one should ask the teacher for the bowl to wash it. If the teacher gives it, one should wash the teacher's bowl first, and then wash one's own.'
己缽。師若不與，不得重索。何以故？阿難！未來有如是比丘，作是念言：『如來等正覺缽無有洗者。』彼學我故，自欲洗之。如來聽如是等人，夏取清涼、冬取溫暖，隨所須者皆應得取。不得師前嚼楊枝，不得說師若好若惡，若遙見師應起迎接。阿難！若從讀誦咨請一四句偈，是名阿阇梨。是故彼應恭敬阿阇梨。阿難！若不如是敬阿阇梨者，以不敬故住不正行。說師過惡者，彼不說我以為世尊。何以故？阿難！彼人不重佛、不敬法、不在僧數。何以故？阿難！如是癡人，不得名為住正行中。阿難！住正行者，我為彼人說佛法耳。」
爾時尊者阿難涕泣流淚作如是言：「世尊！未來世中若有眾生，能住能行如是等行，甚為希有。世尊！我能行住如是等行。世尊！若有比丘不能恭敬和上阿阇梨及說過者，彼人得何等報？」
佛告阿難：「若有比丘不敬和上阿阇梨及說過者，我說彼人愚癡凡夫。何以故？阿難！不得說阿阇梨實惡，何況說虛！是中，阿難！若不恭敬和上阿阇梨者，有辟支、地獄名之為滅。彼人命終生彼地獄，彼人生已即有四頭，身上火然如熱鐵丸。是中有諸蟲名為鐵狗，常所食啖彼人舌根。是處命終生畜生中，作虎狼野干，眾生見者皆唱言：『是虎狼野干。』有所見者無能喜樂。以本口過故，
【現代漢語翻譯】 現代漢語譯本：缽（patra）。如果師父不給，就不能重複索要。為什麼呢？阿難（Ananda）！未來會有這樣的比丘（bhikkhu），他們會這樣想：『如來（Tathagata）等正覺（samyaksambuddha）的缽是沒有人洗的。』他們因為學習我的榜樣，所以自己想要洗缽。如來允許這樣的人，夏天取清涼的水，冬天取溫暖的水，凡是他們需要的都應該得到。不得在師父面前嚼楊枝，不得說師父的好壞，如果遠遠地看見師父應該起身迎接。阿難！如果有人從你這裡讀誦、請教一句或四句偈（gatha），這個人就叫做阿阇梨（acarya）。因此，他應該恭敬阿阇梨。阿難！如果不如這樣恭敬阿阇梨，因為不恭敬的緣故，就會住在不正的行為中。說師父過錯惡行的人，他就不認為我是世尊（Bhagavan）。為什麼呢？阿難！這樣的人不尊重佛（Buddha），不敬重法（Dharma），不在僧（Sangha）的行列中。為什麼呢？阿難！像這樣的愚癡之人，不能夠被稱為住在正行之中。阿難！對於住在正行中的人，我才為他們說佛法啊。」
這時，尊者阿難涕淚交流，這樣說道：「世尊！未來世中如果有人，能夠安住並且實行像這樣的行為，那是十分稀有的。世尊！我能夠安住並且實行像這樣的行為。世尊！如果有比丘不能夠恭敬和尚（upadhyaya）、阿阇梨以及說他們過錯的人，這個人會得到什麼樣的報應呢？」
佛告訴阿難：「如果有比丘不敬重和尚、阿阇梨以及說他們過錯的人，我說這個人是愚癡的凡夫。為什麼呢？阿難！不可以述說阿阇梨真實的惡行，更何況是虛假的惡行！在這裡，阿難！如果不恭敬和尚、阿阇梨，就會有辟支（pratyeka-buddha）、地獄（naraka），名字叫做滅。這個人命終之後會生到那個地獄中，那個人一生下來就有四個頭，身上燃燒著火焰，像燒紅的鐵丸一樣。在那裡有各種蟲子，名字叫做鐵狗，經常啃食那個人的舌根。從那裡命終之後會生到畜生道中，變成老虎、狼、野干（jackal），眾生看見它們都叫喊說：『這是老虎、狼、野干。』看見它們的人沒有能夠感到喜悅的。因為原本的口業過失的緣故。」
【English Translation】 English version: 'Patra. If the teacher does not give it, one should not ask for it again. Why is that? Ananda! In the future, there will be such bhikkhus (monks), who will think: 『The Tathagata (Thus Gone One), the Perfectly Enlightened One's (samyaksambuddha) bowl is not washed by anyone.』 Because they learn from my example, they want to wash it themselves. The Tathagata allows such people to take cool water in the summer and warm water in the winter; whatever they need, they should be able to obtain. One should not chew toothpicks in front of the teacher, nor should one speak of the teacher's good or bad qualities. If one sees the teacher from afar, one should rise to greet him. Ananda! If someone reads and recites or asks about a verse (gatha) of one or four lines from you, that person is called an acarya (teacher). Therefore, he should respect the acarya. Ananda! If one does not respect the acarya in this way, because of disrespect, one will dwell in improper conduct. One who speaks of the teacher's faults and evils does not regard me as the Bhagavan (Blessed One). Why is that? Ananda! That person does not respect the Buddha (Enlightened One), does not revere the Dharma (teachings), and is not counted among the Sangha (community). Why is that? Ananda! Such a foolish person cannot be called one who dwells in proper conduct. Ananda! It is for those who dwell in proper conduct that I speak the Buddha's teachings.'
At that time, the Venerable Ananda wept and shed tears, saying: 'Bhagavan! In the future, if there are beings who can abide and practice such conduct, it will be very rare. Bhagavan! I am able to abide and practice such conduct. Bhagavan! If a bhikkhu cannot respect the upadhyaya (preceptor), the acarya, and those who speak of their faults, what kind of retribution will that person receive?'
The Buddha said to Ananda: 'If there is a bhikkhu who does not respect the upadhyaya, the acarya, and those who speak of their faults, I say that person is a foolish ordinary person. Why is that? Ananda! One should not speak of the acarya's real evils, let alone false ones! Here, Ananda! If one does not respect the upadhyaya and the acarya, there will be a pratyeka-buddha (solitary Buddha), a hell (naraka) called extinction. After that person's life ends, he will be born in that hell. As soon as that person is born, he will have four heads, and his body will be burning with flames like hot iron balls. In that place, there are various insects called iron dogs, which constantly devour that person's tongue. After dying in that place, he will be born among animals, becoming tigers, wolves, and jackals. When beings see them, they all shout: 『These are tigers, wolves, and jackals.』 Those who see them cannot feel joy. Because of the original fault of speech.'
常食糞穢。受報已盡復生人中，常在邊地無佛法處。雖生人中具足眾惡、遠離功德，身形色力不類人狀，稟受身形不似父母，不為父母之所憐愛。常被惡謗，遠離諸佛，生生愚癡闇鈍無智，速墮地獄。何以故？以不恭敬教授施法、濟拔難者故。阿難！如是等人數得苦法。阿難！假使讀誦受持一四句偈，及以經卷書寫供養，隨彼字等劫，若頂若肩若背荷負彼師，及一切樂具而供養之。阿難！如是供養已，猶不能報阿阇梨恩。」
佛告阿難：「未來世中有如是等諸惡比丘，得是經已而不恭敬阿阇梨和上者，以無行故說阿阇梨和上過。我今當記如是比丘愚癡人等，墮諸地獄受大苦惱。阿難！我今告汝及以正敕，如來以說善惡道行，隨彼眾生所行善惡，得報如是。是故阿難！汝等今當應善恭敬應善思量。阿難！善恭敬善男子、善女人得此法門者，讚歎出離、訶欲不凈，諸塵垢盡得法眼凈。」
爾時阿難更整衣服白佛言：「世尊！此法之要當名何經？比丘、比丘尼、優婆塞、優婆夷云何受持修行，于未來世紹三寶種使不斷絕？」
佛告阿難：「此經名為『正恭敬』，如是受持，所謂愛佛、愛法、愛僧。」
佛說是經已，尊者阿難及諸比丘並諸菩薩，聞佛所說，皆大踴躍，歡喜奉行。
佛說正恭敬
【現代漢語翻譯】 現代漢語譯本： 常吃糞便污穢之物。受報完畢后，如果再次投生為人，也常常在邊遠地區，沒有佛法流傳的地方。即使生在人群中，也充滿各種惡行，遠離一切功德，身形相貌和力量都與常人不同，所稟受的身形也不像父母，不被父母所憐愛。常常遭受惡意的誹謗，遠離諸佛，生生世世愚癡暗鈍，沒有智慧，迅速墮入地獄。這是什麼原因呢？因為不恭敬教授佛法、施予幫助、救濟苦難的人的緣故。阿難（Ananda，佛陀的十大弟子之一）！像這樣的人會得到種種苦果。阿難！假如有人讀誦、受持哪怕僅僅一句四句偈，或者用經卷書寫供養，隨同那些文字的數量，用無數劫的時間，頂戴、用肩膀、用背揹負他的老師，以及用一切美好的器具來供養他。阿難！即使這樣供養，仍然不能報答阿阇梨（Acharya，導師）的恩情。」
佛告訴阿難：「未來世中，如果有像這樣惡劣的比丘（Bhikshu，出家男眾），得到這部經后卻不恭敬阿阇梨（Acharya，導師）和和上（Upadhyaya，親教師），因為自己沒有修行，就說阿阇梨和和上的過失。我現在要記下這些愚癡的比丘等人，他們會墮入地獄，遭受巨大的苦惱。阿難！我現在告訴你，並且鄭重告誡，如來已經說了善惡的道路和行為，眾生隨著自己所行的善惡，得到相應的報應。所以阿難！你們現在應當好好地恭敬，好好地思考。阿難！善於恭敬的善男子、善女人，如果得到這部法門，讚歎出離，呵斥慾望的不凈，各種塵垢就會消盡，得到清凈的法眼。」
這時，阿難整理了一下衣服，對佛說：「世尊！這部重要的經典應當叫做什麼名字？比丘（Bhikshu，出家男眾）、比丘尼（Bhikshuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾）應當如何受持修行，才能在未來世延續三寶（Buddha, Dharma, Sangha，佛、法、僧）的種子，使之不斷絕呢？」
佛告訴阿難：「這部經名為『正恭敬』，應當這樣受持，也就是愛佛、愛法、愛僧。」
佛說完這部經后，尊者阿難以及各位比丘和菩薩，聽了佛所說，都非常高興，歡喜地遵照奉行。
佛說正恭敬
【English Translation】 English version: They constantly eat filth and excrement. After exhausting their retribution, if they are reborn as humans, they are always in remote areas where the Buddha's teachings are absent. Even if born among humans, they are full of all kinds of evil deeds, far from all merits, their physical appearance and strength unlike those of humans, and the form they receive is unlike their parents, not loved by their parents. They are constantly subjected to malicious slander, far from all Buddhas, and are foolish and dull in every life, without wisdom, and quickly fall into hell. Why is this? Because they are not respectful to those who teach the Dharma, give aid, and rescue those in distress. Ananda (one of the ten great disciples of the Buddha)! Such people receive bitter consequences. Ananda! Suppose someone recites and upholds even a four-line verse, or writes and offers scriptures, for as many kalpas (aeons) as there are words, carrying their teacher on their head, shoulders, or back, and offering them all kinds of delightful things. Ananda! Even with such offerings, they still cannot repay the kindness of the Acharya (teacher).'
The Buddha told Ananda: 'In the future, if there are such evil Bhikshus (monks) who, after obtaining this Sutra, do not respect their Acharya (teacher) and Upadhyaya (preceptor), and speak of their faults because they themselves lack practice, I now record that these foolish Bhikshus and others will fall into hell and suffer great torment. Ananda! I now tell you and solemnly warn you that the Tathagata (Buddha) has spoken of the paths and actions of good and evil, and beings receive such retribution according to the good and evil they perform. Therefore, Ananda! You should now be respectful and contemplate well. Ananda! Good men and good women who are respectful and obtain this Dharma gate, praise liberation, denounce the impurity of desires, and all defilements will be exhausted, and they will attain the pure Dharma eye.'
At that time, Ananda adjusted his robes and said to the Buddha: 'World Honored One! What should be the name of this essential Dharma? How should Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), and Upasikas (laywomen) uphold and practice it, so that in the future they can continue the lineage of the Three Jewels (Buddha, Dharma, Sangha) and prevent it from being cut off?'
The Buddha told Ananda: 'This Sutra is named 'Right Respect,' and it should be upheld in this way, which is to love the Buddha, love the Dharma, and love the Sangha.'
After the Buddha finished speaking this Sutra, the Venerable Ananda and all the Bhikshus and Bodhisattvas, hearing what the Buddha had said, were all greatly delighted and joyfully practiced it.
The Buddha Speaks of Right Respect