---
title: "沙彌律儀要略增註 · 禮拜第六"
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/cmcx0983708x5jl04t5dnmug4"
---

### △禮拜第六

禮拜不得占殿中央。是住持位。

> Do not stand in the center of the hall when paying respects. That is the abbot's place.

縱無住持。亦有監寺。復當妨後來之人。住持者。弘揚正法人。乃善知識也。凡禮拜。須淨盥潄。露頂跣足。早起及二時粥飯。當嚼楊枝。若不如法潔淨。禮便獲罪。

> Even if there is no abbot in residence, there are still supervising monks. Moreover, one must avoid obstructing those who come later. The abbot is the one who spreads the true Dharma—a true spiritual friend. Whenever paying respects, one must wash and rinse thoroughly, uncover the head, and go barefoot. In the early morning and during the two daily meals of congee and rice, one should chew a tooth-cleansing twig. If one is not properly clean in accordance with the Dharma, paying respects will instead incur fault.

有人禮佛。不得向彼人頭前逕過。

> When someone is bowing to the Buddha, do not walk directly in front of them.

逕。近也。過也。逕過。一自失尊敬。二亂他觀法。獲罪非輕也。

> Approaching. Getting close. Passing by. Approaching and passing by. First, you lose respect for yourself. Second, you disturb others' contemplation. The offense incurred is not light.

凡合掌。不得十指參差。不得中虗。不得將指插鼻中。須平胸高低得所。

> When placing your palms together, do not let your ten fingers be uneven. Do not leave a hollow space between your palms. Do not let your fingers point toward your nostrils. They should be level with your chest, at an appropriate height.

參差中虗。皆屬慢惰。插鼻高低。是儀不中節。有失觀瞻也。

> When the incense sticks are uneven in the middle, it is due to carelessness and laziness. When the sticks are inserted too high or too low, it shows a lack of proper ritual decorum and detracts from the solemnity of the offering.

不得非時禮拜。如欲非時禮。須待人靜時。

> Do not perform worship at inappropriate times. If you wish to worship outside the proper hours, wait until people are quiet and still.

非時謂不合眾規。則違逆僧制。人靜則不令眾動念。

> Doing things at inappropriate times means not following the community's rules. This goes against the monastic code. When people are at peace, do not disturb their minds.

師禮佛。不得與師並禮。當隨師後遠拜。

> When the teacher bows to the Buddha, do not bow alongside the teacher. You should follow behind the teacher and bow from a distance.

並是比丘齊禮。隨後謂在師之身後。亦不宜逼近。故云遠拜。

> The monks all bowed together in unison. They then positioned themselves behind their teacher. It is also not appropriate to stand too close, hence the term "bowing from a distance."

師拜人。不得與師同拜。

> When the teacher bows to someone, do not bow together with the teacher.

同拜則尊卑之儀失矣。

> When everyone bows together, the distinction between respect and humility is lost.

在師前。不得與同類相禮。在師前。不得受人禮。

> In the presence of the teacher, one should not exchange greetings with peers. In the presence of the teacher, one should not receive greetings from others.

同類禮。則失尊師之分。受人禮。則失自卑之儀。

> To bow to those of equal status would compromise the dignity of a teacher; to accept bows from others would be to lose the humility befitting a student.

己手持經像。不得為人作禮。

> When you are holding a sutra or an image of the Buddha, you should not bow to others.

經像乃人天所尊。豈宜持之禮人。

> Scriptures and statues are revered by humans and gods alike. How can one use them to pay respects to ordinary people?

附　凡禮拜。須精誠作觀。教列七種禮。不可不知。

> Appendix: When performing prostrations, one must do so with sincere mindfulness and contemplation. The teachings list seven types of prostration, which one should understand.

不雜餘念曰精。真實致敬曰誠。七種禮者。一我慢禮。二求名禮。三身心恭敬禮。四發智清淨禮。五通入法界禮。六正觀修誠禮。七實相平等禮。前二非禮。後五義有淺深。如餘處釋。此不繁出。作觀。後五禮。即是觀。或作此禮所禮性空寂觀。

> When the mind is not mixed with other thoughts, that is called "single-minded focus." When one offers genuine reverence, that is called "sincerity." There are seven kinds of bowing: 1. Bowing with arrogance. 2. Bowing for the sake of reputation. 3. Bowing with respectful body and mind. 4. Bowing with the wisdom of awakened clarity. 5. Bowing by merging into the nature of reality. 6. Bowing with correct contemplation and sincere practice. 7. Bowing in the equality of true reality. The first two are not true forms of bowing. The latter five have meanings of varying depth, as explained elsewhere; they will not be elaborated in detail here. To practice contemplation, the latter five forms of bowing are themselves contemplation. Or, one may practice this bowing while contemplating the nature of what is bowed to as empty and tranquil.