[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [菩薩戒本疏](https://indike.org/pramana/in.bauddha.taisho.1814) › 2.129 # 菩薩戒本疏 2.129 菩薩戒本疏 2.129 - **Language:** Classical Chinese ### [2.129](https://indike.org/pramana/in.bauddha.taisho.1814.2.129) 為離憍慢，隨順教法故制。大小俱制，道俗同學。律中，世尊集比丘僧，告言：「汝等謂誰應受第一坐、第一水、第一食，起迎送、禮拜恭敬、善言問訊？」或有言大姓家出者，或言顏貌端政者，或有言阿蘭若者，或有言乞食者，或有言糞掃衣者，如是乃至或有言能唄者，或有言多聞者，或有言法師者，或有言持律者，或有言坐禪者。佛告諸比丘，乃引過去象狸鵽鳥相敬因緣，「汝等於我法律中出家，應更相恭敬，如是佛法可得流布。自今已去，聽隨長幼恭敬禮拜上坐迎送問訊。」又云：「不應禮白衣，一切女人不應禮。前受大戒者、後受大戒者，十三難、三舉、二滅、一切非法語者不應禮。何等人應禮？小沙彌尼應禮大沙彌尼、沙彌、式刃摩那、比丘尼、比丘，如是等人塔一切應禮。若年少沙彌應禮大沙彌尼、式刃摩那，乃至比丘及塔一切應禮。小式刃摩那應禮大式刃摩那、比丘尼、比丘，及塔應禮。年小比丘尼應禮大比丘尼、比丘，及塔亦應禮。小比丘應禮大比丘，大比丘塔亦應禮。」釋迦法中既云無別菩薩僧，故准上律行於理無爽。文中「應如法次第坐」者，謂上下次第不違佛制。此中行法諸師不同，一說悉以受菩薩戒為次第，百歲比丘後受菩薩戒，一歲比丘前受菩薩戒，則一歲比丘在前座，百歲比丘在後坐，男女黑白尊卑類別，雖前受戒不得交雜。若奴前受郎後受者，則奴上郎下，已入戒法中不隨本位故。二說若本未受菩薩戒者，皆在前受菩薩戒下，若進受戒則還本次，如百歲比丘未受，一歲比丘已受，已受者為上，未受者為下，若百歲者進受則還在上。奴郎亦爾，若奴先受郎未受者，則奴上郎下，郎若進受還在奴上，既同在戒應隨本位，如沙彌進受則在百歲尼上。三、說威儀坐次，皆以聲聞法為次序。莫問聲聞、菩薩，但先受者為上。若聲聞比丘十歲，菩薩比丘九歲，猶十歲者為上。《智度論》云：「諸佛多以聲聞為僧，無別菩薩僧，如彌勒菩薩、文殊師利菩薩等。以釋迦牟尼佛無別菩薩僧故，入聲聞僧中次第坐。」此文但言先受者在前坐，後受者在後坐，不簡聲聞、菩薩戒故。在家菩薩既無歲數，悉以菩薩戒為次。今謂在家中亦應以受戒為先，若受聲聞五戒，若受菩薩五戒，但先受者為上。若奴先受，郎後受者，不得以受為次。奴、郎位別，本不雜故。設放奴為郎，應隨受次。世中行事多依後說。不問老少者，不隨生年之老少。律中沙彌生年為次，生年等者受戒為次。此文既云不問老少，以不隨其生年次第。比丘比丘尼者，謂二眾皆各受戒為次，非謂先受尼在後受比丘上，男女尊卑本不雜故，俗中貴賤如前分別。「坐無次第兵奴之法」者，兵奴強者為先，不以長幼次第，佛法道尊不應如彼。 > This precept is established in order to abandon arrogance and to accord with the teaching. It is established for both the Great and Small Vehicles, and monastics and laypeople practice it alike. In the Vinaya, the World-Honoured One assembled the saṃgha of bhikṣus and addressed them, saying: 'Whom among you do you consider worthy of receiving the first seat, the first water, and the first meal, and of having others stand up to welcome and see off, make obeisance to, pay reverence to, and politely inquire after?' Some said one who went forth from a noble clan; some said one whose features are handsome and upright; some said an araṇya dweller; some said an alms-gatherer; some said one who wears refuse rags; and so on, up to some who said one skilled at chanting hymns; some said one of extensive learning; some said a Dharma master; some said a vinaya keeper; and some said a meditator. The Buddha addressed the bhikṣus and cited the past nidāna of the elephant, the monkey, and the partridge showing mutual respect: 'Since you have gone forth into my Dharma and Vinaya, you should mutually respect one another, for in this way the Buddha-Dharma can be propagated. From this day forward, I permit that according to seniority \[in the precepts\] you show reverence, make obeisance, offer the senior seat, and welcome, see off, and inquire after one another.' It also says: 'One should not make obeisance to white-robed laypersons; one should not make obeisance to any woman. One who received the full precepts earlier should not make obeisance to one who received the full precepts later, nor to those guilty of the thirteen impediments, the three suspensions, the two expulsions, or those who speak any unwholesome words. What kinds of persons should be reverenced? Junior śrāmaṇerikās should make obeisance to senior śrāmaṇerikās, śrāmaṇeras, śikṣamāṇās, bhikṣuṇīs, and bhikṣus, and they should make obeisance to all the stūpas of such persons. A junior śrāmaṇera should make obeisance to senior śrāmaṇerikās, śikṣamāṇās, and so forth up to bhikṣus, and should make obeisance to all stūpas. A junior śikṣamāṇā should make obeisance to senior śikṣamāṇās, bhikṣuṇīs, and bhikṣus, and should make obeisance to stūpas. A junior bhikṣuṇī should make obeisance to senior bhikṣuṇīs and bhikṣus, and should also make obeisance to stūpas. A junior bhikṣu should make obeisance to senior bhikṣus, and should also make obeisance to the stūpas of senior bhikṣus.' Since it is said that within Śākya's Dharma there is no separate bodhisattva saṃgha, taking the above Vinaya as standard and practicing accordingly is entirely reasonable. In the text, 'should sit in proper order according to the Dharma' means that the order of higher and lower does not violate the Buddha's regulation. Regarding the practice here, various masters differ. The first view holds that the sequence is entirely determined by when one received the bodhisattva precepts: if a bhikṣu of one hundred rains received the bodhisattva precepts later and a bhikṣu of one rain received the bodhisattva precepts earlier, the bhikṣu of one rain sits in the front seat and the bhikṣu of one hundred rains sits behind; men and women, lay and monastic, noble and base belong to different categories, so even though they received the precepts earlier, they must not intermingle. If a slave received them earlier and his master received them later, the slave sits higher and the master lower, because once one has entered the precept Dharma, one does not follow their secular status. The second view holds that those who have not originally received the bodhisattva precepts all sit below those who received the bodhisattva precepts earlier; if they subsequently proceed to receive the precepts, they return to their original order. For instance, if a bhikṣu of one hundred rains has not received them and a bhikṣu of one rain has already received them, the one who has received them is senior and the one who has not received them is junior; but if the one of one hundred rains proceeds to receive them, he is restored to the senior seat. The same applies to master and slave: if the slave received them first and the master has not yet received them, the slave is higher and the master lower; if the master proceeds to receive them, he is restored above the slave. Since they are both within the precepts, they should follow their original status, just as when a śrāmaṇera proceeds to receive the full precepts, he sits above a bhikṣuṇī of one hundred rains. The third view holds that the sequence of deportment and seating order is entirely arranged according to the Śrāvaka Dharma. Without questioning whether one is a śrāvaka or a bodhisattva, whoever received \[the precepts\] earlier is senior. If a śrāvaka bhikṣu has ten rains and a bodhisattva bhikṣu has nine rains, the one of ten rains is still senior. The \*Mahāprajñāpāramitopadeśa\* says: 'The Buddhas mostly take śrāvakas as the saṃgha, and there is no separate bodhisattva saṃgha, as with Maitreya Bodhisattva, Mañjuśrī Bodhisattva, and so forth. Because Śākyamuni Buddha had no separate bodhisattva saṃgha, they sat in sequence within the śrāvaka saṃgha.' This text merely states that those who received them earlier sit in front, and those who received them later sit behind, without distinguishing between śrāvaka and bodhisattva precepts. Since householder bodhisattvas have no count of rains, their sequence is entirely determined by the bodhisattva precepts. We now maintain that among householders, priority should also be determined by the reception of precepts: whether one receives the five śrāvaka precepts or the five bodhisattva precepts, whoever received them earlier is senior. If a slave received them earlier and the master received them later, one must not take reception as the order, because the positions of slave and master are distinct and originally not intermingled. If the slave is manumitted and becomes a master, then they should follow the order of reception. In worldly practice, people mostly follow the third view. 'Regardless of age' means not following one's chronological age from birth. In the Vinaya, śrāmaṇeras are ranked by chronological age, and if their ages are equal, they are ranked by reception of precepts. Here, stating 'regardless of age' means not following the order of their birth age. 'Bhikṣus and bhikṣuṇīs' means that both assemblies are each ranked by their own reception of precepts; it does not mean that a nun who received them earlier sits above a monk who received them later, because male and female, noble and base are originally not mixed, and noble and base in the secular world are differentiated as discussed before. 'Sit without order, like the custom of soldiers and slaves' means that among soldiers and slaves, the strong take priority without ordering by seniority; within the Buddha-Dharma, the Way is venerable, so one must not act like them. > — English (machine translation) (machine translation) - [Previous: 2.128](https://indike.org/pramana/in.bauddha.taisho.1814.2.128) - [Next: 2.130](https://indike.org/pramana/in.bauddha.taisho.1814.2.130) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1814.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1814~en-mt.2.129) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1814.2.129](https://indike.org/pramana/in.bauddha.taisho.1814.2.129) · Pramāṇa