---
title: "在家律要廣集 · 第一不敬師友戒"
description: "在家律要廣集是明末高僧智旭大師彙輯的一部重要在家居士律學著作，後由清代儀潤和陳熙願增訂。該書誕生於佛教戒律復興的背景下，系統彙編了適用於在家眾的戒律規範，包括五戒、八戒等內容，並闡釋持戒要義與日常修行準則。全書強調戒律為修行根基，融合了漢傳佛教律宗思想，為居士提供了清晰的持守指南。此書在佛教史上具有重要地位，是居士學戒的權威典籍，對後世居士佛教發展影響深遠。"
url: "https://rushiwowen.co/en/r/cmcx03luc07b2jl04muyk3edb"
---

### ○第一不敬師友戒

> Precept 1: Not Respecting Teachers and Friends

疏。傲不可長。妨於進善。故制。七眾同犯。大小乘俱制。

合注。惟遮不開。或方便令調伏。亦得名開。

> (Combined commentary.) "Obstruction" means it is not allowed, but in cases where skillful means are used to tame and guide, it may also be called "opening."

若佛子。欲受國王位時。受轉輪王位時。百官受位時。應先受菩薩戒。一切鬼神。救護王身百官之身。諸佛歡喜。既得戒已。生孝順心。恭敬心。見上座和尚。阿闍梨。大德。同學。同見。同行者。應起承迎。禮拜問訊。而菩薩反生憍心。慢心。癡心。瞋心。不起承迎禮拜。一一不如法供養。以自賣身。國城男女。七寶。百物。而供給之。若不爾者。犯輕垢罪。

> If a disciple of the Buddha is about to assume the position of a king, a wheel-turning monarch, or a high-ranking official, they should first receive the Bodhisattva precepts. Then all spirits and deities will protect the king’s and officials’ bodies, and all Buddhas will rejoice. Once they have received the precepts, they should develop a mind of filial piety and respect. When they see elders, teachers, great masters, fellow students, or those of shared views and practices, they should rise and greet them, bow, and inquire about their well-being. However, if a Bodhisattva instead develops arrogance, pride, ignorance, or anger, and does not rise to greet or bow to them, nor make offerings according to the Dharma, but rather sells themselves, their cities, lands, spouses, children, the seven treasures, and all goods to provide for themselves—if they do not act properly in this way, they commit a light offense.

發隱。大戒本通道俗。而文中獨舉王官。何也。出家以師友為父兄。理自應敬。不待言故。又僧尼無位。傲慢難生。王官有勢。憍倨易起故。意普而辭偏也　師生我法身。有父道焉。當孝順故。友助吾進修。有兄道焉。當恭敬故。又師友不可逆。不可慢。俱當孝敬故　賣身等。要其誠敬之極而言。為法忘軀。志當如是。非必然也。

> The commentary explains: The Precepts on great restraint apply to both monastics and laypeople alike. Yet the text specifically mentions kings and officials—why? Because monastics naturally regard their teachers and companions as fathers and elder brothers, so respect for them is already understood without needing to be stated. Additionally, monks and nuns hold no worldly position, so arrogance is unlikely to arise in them. Kings and officials, however, wield power, making pride and presumption easy to develop. Hence, the intent is universal, though the wording appears partial. A teacher gives birth to our Dharma body, fulfilling the role of a father—thus we should honor and obey them. A friend supports our progress on the path, fulfilling the role of an elder brother—thus we should revere and respect them. Moreover, teachers and friends must never be opposed or disdained; both deserve filial devotion and reverence. The examples of selling one's body and the like illustrate the ultimate extent of sincerity and reverence. The spirit of forsaking oneself for the Dharma calls for such resolve—it is not to be taken as a literal requirement for all situations.

合注。上座有三。一生年上座。戒臘在先。二。福德上座。眾所推敬。三。法性上座。證入聖位。和尚。此翻親教師。或翻力生。繇此人力。生我無漏妙戒身故。阿闍利。此翻軌範師。謂教授威儀。示我軌式。即下文所稱教誡法師也。大德者。總歎具大功德。同學者。宗同一師。同見者。心同一解。同行者。身同一業。憍者亢己。慢者忽人。癡者不知賢聖。瞋者心懷忿恚。以自賣身等者。舉重況輕。謂尚應如此供養。況迎拜之儀。而不為耶　此四十八輕戒。准十重法。亦應有若因若緣若法若業等。但以眾輕垢。成與未成。同稱惡作。故不復委明耳　此亦性遮二業。四緣成重。一。師友。謂上座及同行等。二。師友想六句。二重二輕。二無犯。三。不敬心。若憍慢瞋恨。不起迎拜等。是染污犯。若嬾惰懈怠或無記心。或忘誤。犯非染污起。不犯者。若重病。若亂心。若睡眠不知。若聽法。若說法。若在說法眾中。護說者心。若以方便。令彼調伏。若護僧制。若護多人意。四。應迎不迎應供不供等。事成隨事結罪　唯遮不開。或方便令調伏。亦得名開　果報者。師友知識是得道大因緣。是全梵行。不敬則永失法利。魔所攝持。敬則常遇善緣。成就佛法。

> Supplementary Notes: There are three kinds of Elders. First, the Elder by years—one who has the highest seniority in ordination age. Second, the Elder by merit—one who is honored and respected by all. Third, the Elder by Dharma-nature—one who has realized the holy state. "Upadhyaya" (Monk) is translated here as "Personal Instructor" or "One Who Gives Rise to Strength," because through this person's influence, the pure precept body of our unconditioned wisdom is born. "Acarya" (Teacher) is translated as "Guide of Conduct"—one who teaches proper demeanor and shows us the model of behavior. This refers to the "Teacher of Admonition and Guidance" mentioned later in the text. "Great Virtue" is a general praise for one who possesses vast merit. "Fellow Students" are those who share the same teacher. "Those of the Same Views" are those whose minds share the same understanding. "Those of the Same Practice" are those whose bodies engage in the same actions. "Arrogance" means exalting oneself. "Contempt" means disregarding others. "Ignorance" means not knowing the wise and holy. "Anger" means harboring resentment in the mind. "Selling oneself and so forth"—this cites a heavy case to illustrate a lighter one, implying that if one should make such offerings, then certainly one should perform ceremonies like welcoming and bowing. These forty-eight minor precepts, following the model of the ten major precepts, should also have their causes, conditions, dharmas, and karmic aspects. However, because all these minor offenses of defilement, whether fully committed or not, are equally called "wrongdoing," no detailed breakdown is repeated here. These also involve both nature-based and convention-based offenses. Four conditions make them heavy offenses: First, the teacher or friend—referring to elders and fellow practitioners. Second, the perception of the teacher or friend—in six alternatives: two heavy, two light, and two without fault. Third, the mind of disrespect—if arrogance, contempt, or anger prevents one from rising to welcome or bowing, this is a defiled offense. If laziness, negligence, an indifferent mind, or forgetfulness causes the failure, it is a non-defiled offense. No offense occurs in cases of serious illness, mental disturbance, being asleep and unaware, listening to Dharma, giving Dharma talks, being among a Dharma audience out of consideration for the speaker's mind, using skillful means to tame the other person, protecting the community's regulations, or protecting the feelings of many people. Fourth, the actual deeds—whether one fails to welcome when one should, or fails to make offerings when one should, the offense is determined according to the specific act committed. This precept is a convention-based offense that is never excused—except that using skillful means to tame another may be considered an allowance. As for the karmic result: teachers, friends, and spiritual guides are the great causes and conditions for attaining the Path, and they constitute the entirety of the holy life. If one is disrespectful, one permanently loses the benefit of the Dharma and is seized by Mara. If one is respectful, one will always encounter wholesome conditions and accomplish the Buddha's teachings.