---
title: "沙彌律儀要略增註 · 敬大沙門第一"
description: "沙彌律儀要略增註由清代高僧弘贊律師註解。該書以明末蓮池大師輯錄的《沙彌律儀要略》為基礎進行深入註釋闡發。內容涵蓋沙彌應持的十戒二十四威儀等行持規範，並詳細解釋其制戒緣起與實踐細則。本書是漢傳佛教僧伽教育的重要律學典籍，系統總結了沙彌行為準則，為新出家者提供了權威的修行指南，在佛教戒律傳承中具有不可替代的地位，至今仍是寺院培養僧才的核心教材。"
url: "https://rushiwowen.co/en/r/cmcx0983708x0jl043wdmp70a"
---

### △敬大沙門第一

不得喚大沙門字。

> Do not call the Great Monk by his name.

梵語沙門。此云勤勞。謂其修道有多功勞故。又云勒息。謂勤修善品。息諸惡故。又云勒行。謂勤修善法。行趣涅槃也。瑞應經云。息心達本源。故號為沙門。大沙門。即受具戒人。字是名字。喚是呼喚。謂不得稱彼二字名。當云某甲大德。或云某甲長老。雜阿含經云。佛告諸比丘。當恭敬住。當常繫心。常畏慎。若不恭敬。不繫心。不畏慎。而欲令威儀具足者。無有是處。不備威儀。欲令學法滿者。無有是處。學法不滿。欲令五分法身具足者。無有是處。五分法身不具足。欲得無餘涅槃者。無有是處。

> In Sanskrit, the term \*śramaṇa\* means "diligent labor." It refers to one who, in cultivating the Way, undertakes much meritorious effort. It is also interpreted as "diligently ceasing" — diligently cultivating wholesome qualities and ceasing all unwholesome actions. Furthermore, it means "diligent practice" — diligently cultivating wholesome dharmas and progressing toward Nirvana. The \*Sūtra of Auspicious Response\* states: "One who pacifies the mind and reaches the source is therefore called a \*śramaṇa\*." A "great \*śramaṇa\*" refers to one who has received the full precepts. "Name" refers to the personal name, and "calling" means to address someone. One should not call a monk by his two-character personal name. Instead, one should address him as "Venerable So-and-so" or "Elder So-and-so." The \*Saṃyuktāgama Sūtra\* states: The Buddha told the bhikkhus, "You should dwell respectfully, constantly guard your mind, and always be mindful and cautious. If you are not respectful, do not guard your mind, and are not mindful and cautious, yet wish to have complete dignified conduct — this is impossible. Without complete dignified conduct, yet wishing to fulfill the study of the Dharma — this is impossible. Without fulfilling the study of the Dharma, yet wishing to possess the complete fivefold Dharma-body — this is impossible. Without the complete fivefold Dharma-body, yet wishing to attain the remainderless Nirvana — this is impossible."

不得盜聽大沙門說戒。

> Do not eavesdrop on the Great Monks when they are explaining the precepts.

比丘布薩誦戒時。及講說毗尼時。沙彌不得私往竊聽。自獲重罪。後永不得受大戒。深宜慎之。或見大沙門二三人同室細語。不得輙入。若有急務。當彈指作聲。然後入。除比丘餘人細語亦如是。以泄他是非。自招禍咎。及亂正念故也。

> When a monk recites the precepts during the Uposatha ceremony or explains the Vinaya rules, a novice must not secretly go and listen. Doing so will bring serious consequences, and in the future, they will never be allowed to take full ordination. This must be carefully observed. If you see two or three senior monks speaking quietly in a room, do not enter abruptly. If you have urgent business, make a sound by snapping your fingers before entering. The same applies when others are speaking quietly, except for monks. This is to avoid spreading others' affairs, bringing trouble upon yourself, and disturbing proper mindfulness.

不得轉行說大沙門過。

> Do not spread rumors about the great monk's faults.

或比丘有所誤失。不得背後說其長短。亦不得屏處罵大沙門。及在前戲笑。傚其言語。形相行步等。大律云。出家之人。所有言說。皆為利益。不應私忿道說於他。論云。若向白衣說比丘罪惡。則前人於佛法中無信敬心。寧破塔壞像。不向人說比丘過惡。若說過罪。則壞法身。

> If a monk makes a mistake, do not speak of his faults behind his back. Do not secretly curse a great monk, nor mock him to his face, imitate his speech, or mimic his mannerisms and way of walking. The Vinaya says: All speech of those who have left home should be for the benefit of others, not for venting personal grievances by speaking ill of them. The Treatise states: If you tell laypeople about a monk's faults, it will cause them to lose faith and respect for the Dharma. It is better to destroy a stupa or damage a Buddha image than to speak of a monk's transgressions to others. If you speak of their faults, you harm the Dharma-body.

不得坐見大沙門過不起。除讀經時。病時。剃髮時。飯時。作眾事時。

> Do not remain seated when a great monk passes by without standing up. Exceptions are: when reading scriptures, when ill, when having one's head shaved, when eating, or when engaged in community duties.

若見比丘行過。即當起立。唯除上五事。不起無犯若路相逢。即當下道正立。待過方行。凡有教益。當叉手立聽畢。作禮謝之。若被叱責不得張目視。當軟語悔罪。引短向己。莊嚴寶王經云。若輕慢眾僧者。是人當墮貧賤家生。隨所生處。根相不具。背傴矬陋。捨是身已。而復生處。多病痟瘦。手足攣躄。而有膿血。盈流其身。零落身肉。經百千萬歲。受斯苦報。

> When you see a monk passing by, you should stand up. Only five exceptions are allowed; if you do not stand, it is not an offense. If you meet on the road, you should step aside, stand properly, and wait for them to pass before continuing. Whenever receiving instruction or benefit, you should stand with hands folded, listen attentively until finished, then bow in gratitude. If you are reprimanded, do not stare defiantly. Instead, speak softly, admit your fault, and take responsibility for your shortcomings. The \*Sutra of the Adorned Jewel King\* states: "Those who disrespect the monastic community will be reborn into poor and lowly families. Wherever they are born, their features will be incomplete, their backs bent, and their appearance ugly. After leaving that body, they will be reborn again in places of frequent illness, emaciation, with hands and feet twisted and crippled, their bodies covered in pus and blood, their flesh decaying. For hundreds of thousands of years, they will endure such suffering."

行護云。五夏以上。即闍黎位。十夏以上。即和尚位。雖比丘事。沙彌當預知之。

> Master Xinghu said: "After five rainy seasons, one attains the position of an acharya. After ten rainy seasons, one attains the position of an upadhyaya. Although these are matters for fully ordained monks, novice monks should also come to understand them in advance."

夏即夏臘。謂受具戒曾經爾所夏臘也。和尚者。胡言也。此云力生。謂由師之力。生我戒身也。若據梵語則云烏波䭾耶。此言親教師。謂弟子親從受教也。今此雖非親從受戒。及與受教。以其臘高德重。故同師位也。阿闍黎。或云阿遮利耶。此云軌範師。謂其能教弟子法式也。此有五種。一與授十戒。二與授大戒。三與教授。四與依上。五與授經。