梵網經古迹記 2.200

2.200

述曰：佛法中者，戒為上首，不同世間年歲為尊。尊卑若亂，即無軌則，故今制也。「不問老少」等者，法藏師云：有釋令四眾雜合通坐，非也。此文意者，通舉別制，實隨自宗，各依次坐。義寂師云：諸師釋不同。一云：但受菩薩戒為次第。一云：百歲比丘未受菩薩戒，坐於十歲菩薩已下。若受，即依舊夏數坐，戒亦反成菩薩戒故。如此在家，奴主亦爾，尊卑異故。如比丘後受，在百歲尼上。一云：不問聲聞、菩薩差別，但先受戒，即在前坐。如《智論》說：文殊、彌勒入聲聞眾，次第坐故。在家亦應先受聲聞五戒為上，雖主後受，於奴為上，類不雜故。猶如僧尼，尊卑不雜。問：若爾，出家貴勝為上？答：如已放奴，受戒為次。此中不問老少即不同。律云：沙彌生年為次，若生年等受戒為次。和上云：據實菩薩雖是在家，坐於聲聞大僧之上。如《阿闍世王經》云：文殊云迦葉坐上，以耆年故。迦葉讓言：我等在後，菩薩尊故。舍利弗云：我等亦尊，已發無上心故。迦葉云：菩薩年尊，久發心故。故文殊所將二千在家在前而住，迦葉等五百聲聞在後而坐。雖然，若彼聲聞不和，即依次坐。如《智論》云：釋迦法中無別菩薩僧，是故文殊、彌勒等入聲聞眾次第而坐。此明現身出家為初，爾時現相餘眾許故。若依文殊實戒次第，已經三大劫不應雜坐故，亦非遍學入聲聞眾。若受聲聞，如富樓那是聲聞眾，非菩薩故。總而言之，若純聲聞不受菩薩戒，依次第坐，後受菩薩戒。聲聞夏雖多，依菩薩戒次第而坐，設先所受成菩薩戒，後轉乘時方反成故。菩薩乘中女人先受，於男為上，但不雜坐。王、臣、奴、主若就俗坐，如其尊卑；若就法坐，悉受為次。由此經云一切不問，先者先坐。問：菩薩幾眾？答：《智論》四眾，謂彼論意等受三聚，出家、在家男女別故。若遍學者，如聲聞也。

The commentary states: In the Buddha's Dharma, precepts are foremost; it is not like the secular world where age is venerated. If nobility and baseness are thrown into confusion, then there are no rules; therefore, it is now prohibited. Regarding "regardless of old or young," etc., Master Fazang says: Some explain that the four assemblies should sit mixed together, but that is incorrect. The meaning of this text is that it broadly raises a general rule, but in reality, following their own tradition, each sits in order according to precedence. Master Yiji says: The explanations of the masters differ. One says: It is solely based on receiving the bodhisattva precepts as the order. One says: A hundred-year-old monk who has not received the bodhisattva precepts sits below a ten-year-old bodhisattva. If he receives them, he sits according to his old number of summer retreats, because the precepts also reversely become bodhisattva precepts. Just as in the household, so it is with slaves and masters, because nobility and baseness differ; just as a monk who receives the precepts later sits above a hundred-year-old nun. One says: Regardless of the difference between śrāvaka and bodhisattva, whoever receives the precepts first simply sits in front. As the Mahāprajñāpāramitopadeśa states: Mañjuśrī and Maitreya entered the assembly of śrāvakas and sat according to precedence. In the household, one should also consider having received the five precepts of a śrāvaka first as superior; although a master receives them later, he is superior to a slave, because their classes are not mixed, just as with monks and nuns, whose nobility and baseness are not mixed. Question: If so, is renunciation considered noble and superior? Answer: As with a freed slave, receiving the precepts determines the order. Here, "regardless of old or young" is different. The Vinaya states: For śrāmaṇeras, the birth year determines the order; if birth years are equal, receiving the precepts determines the order. The Preceptor says: In reality, although a bodhisattva is a householder, he sits above the great monks of the śrāvakas. As the Ajātaśatrukaukṛtyavinodanā-sūtra states: Mañjuśrī said Kāśyapa should sit above because of his advanced age. Kāśyapa declined, saying: We are behind, because bodhisattvas are venerated. Śāriputra said: We are also venerated, because we have aroused the unsurpassed mind. Kāśyapa said: Bodhisattvas are senior in years, because they aroused the mind long ago. Therefore, the two thousand householders led by Mañjuśrī stayed in front, and the five hundred śrāvakas including Kāśyapa sat behind. Even so, if those śrāvakas are not in harmony, they sit according to precedence. As the Mahāprajñāpāramitopadeśa states: In Śākyamuni's teaching, there is no separate bodhisattva saṃgha; therefore, Mañjuśrī, Maitreya, and others entered the śrāvaka assembly and sat in order of precedence. This clarifies that in this present manifestation, renunciation is primary, and at that time the manifestation was permitted by the rest of the assembly. If according to Mañjuśrī's real order of precepts, having already passed three great kalpas, he should not sit mixed; nor did he enter the śrāvaka assembly to train everywhere. If one receives the śrāvaka [precepts], like Pūrṇa, he is in the śrāvaka assembly, not a bodhisattva. To summarize: If a pure śrāvaka has not received the bodhisattva precepts, he sits according to precedence; if he later receives the bodhisattva precepts, although his śrāvaka retreats are many, he sits according to the precedence of the bodhisattva precepts; even if what he previously received becomes bodhisattva precepts, it only reversely becomes so when he later converts to the Vehicle. In the Bodhisattva Vehicle, if a woman receives them first, she is superior to a man, but they do not sit mixed together. If kings, ministers, slaves, and masters sit according to secular custom, it conforms to their status; if sitting according to the Dharma, receiving [precepts] completely determines the order. Because of this, the sūtra states that without asking anything, the one who is first sits first. Question: How many assemblies of bodhisattvas are there? Answer: The Mahāprajñāpāramitopadeśa states four assemblies, meaning that in the treatise's intention, they equally receive the three clusters [of precepts], with monastic and lay, male and female distinctions. As for training everywhere, it is like the śrāvakas.