天台菩薩戒疏 3.4

3.4

三十八、眾坐乖法戒。入道清眾，時異邪徒，不以俗年為尊卑，但用戒法為前後，崇釋文之義軌，摧世流之慢幢，以受戒為真生，故先受為長。別具三緣：一、身在眾中，二、知受時節，三、坐不依次，便犯。就文為四：初標名總列，次「莫如」下舉外人為誡，三、「我佛法中」下重示所制之法，四、「而菩薩」下違制結犯。初言「次第」等者，若先小後大，一切俱開。若先大後小，在大則大、在小則小。又此方大小無分，亦宜順於時處。「比丘」等者，此等不同。若其出家，則內二眾自分先後，故云王子出家與庶人同類。若其在家，於外二眾而為次第，王家男女在家亦然，不分即真而俗，非謂男女依戒雜坐。餘三如文。

Thirty-eight: The precept against seating the assembly contrary to the Dharma. When entering the pure assembly of the Path, the times are different from those of deviant groups. One does not take secular age as noble or base, but uses only the precept rules for precedence, revering the semantic norms of Śākya's texts and crushing the banner of conceit of worldly currents. Taking the reception of precepts as one's true birth, those who received them earlier are therefore senior. It separately possesses three conditions to constitute an offense: first, one is physically in the assembly; second, one knows the time of ordination; third, one sits out of order—then one offends. Regarding the text, there are four [parts]: first, stating the title and summarizing the list; second, from 'do not be like' downward, citing outsiders as a warning; third, from 'within my Buddha-Dharma' downward, reiterating the prescribed rule; fourth, from 'and a bodhisattva' downward, violating the prohibition constitutes an offense. First, as for 'in sequence' and so forth: if the lesser is first and the greater is after, all are permitted. If the greater is first and the lesser is after, in the greater it is greater, and in the lesser it is lesser. Furthermore, in this region there is no division between the greater and the lesser; it is also appropriate to conform to time and place. As for 'bhikṣu' and so forth: these are different. If they are renunciants, the two inner assemblies naturally distinguish precedence among themselves; hence it is said that when a prince goes forth, he is of the same class as commoners. If they are householders, precedence applies among the two outer assemblies; the men and women of royal families are likewise so when at home. This does not distinguish that the ultimate is identical to the conventional, but it does not mean that men and women sit mixed together according to their precepts. The remaining three are as in the text.