菩薩戒義疏 2.59

2.59

第四十、揀擇受戒。戒有心樂受，悉皆應與。若瞋惡揀棄，乖於勸獎故制。出家二眾同犯，餘無師範者未制。大小不全共，菩薩本兼物，聲聞若許而中悔是犯，不許不犯。序事有三：初、不應揀擇。二、應揀擇者有兩：一、身形不如，應揀擇；二、業障不如，須揀擇。衣中聲聞用青、泥、棧，菩薩亦應用。依此文意似不必盡備，但與俗艶不同便名如法。一云道俗受戒，皆須服壞色。二云是可壞色處，道俗同制。文云「與俗有異」，當知出家菩薩必用壞色。「然出家人法」下，第三、舉非結過。

Fortieth, [the precept against] discrimination in conferring the precepts: When anyone desires with joy in mind to receive the precepts, they must all be granted them. Established because rejecting them out of anger or malice runs contrary to encouragement. It is an offense shared by the two monastic assemblies; the others, lacking the status of a preceptor, are not yet subject to the prohibition. It is not entirely shared between the Great and Small: a bodhisattva originally takes in beings, whereas for a śrāvaka, if one gives permission and then reneges midway it is an offense, but if one never gave permission it is not an offense. The account of the matter has three parts: First, one must not discriminate. Second, those regarding whom one should discriminate are of two kinds: 1. If physical form is improper, one should discriminate; 2. If karmic hindrances are improper, one must discriminate. Regarding robes, śrāvakas use blue, mud-colored, and dull red (kaṣāya); bodhisattvas should also use them. According to the meaning of this text, it seems they need not all be fully provided; so long as they differ from secular finery, they are deemed in accord with the Dharma. One explanation says: Both monastics and laity receiving the precepts must wear deteriorated colors. A second explanation says: Where deteriorated colors are permissible, monastics and laity are subject to the same rule. The text says "differing from the secular"; one should know that monastic bodhisattvas must use deteriorated colors. From "However, as for the practice of renunciants" below, third, citing the transgression and concluding the offense.