天台菩薩戒疏 3.7

3.7

第四十、為師簡擇戒。菩薩利生，有緣便應，何容千里求請，反起嗔惡之心，弘誓有乖，故制犯也。別具五緣：一、自解戒法，二、前人求受，三、彼無七遮，四、反起惡心，五、不即為受，便犯。就文為三：初、標名立制，列出不應簡擇之人；二、「應教」下制應簡擇業報衣服；三、「但解」下舉是顯非，違制結犯。初如文。次文又三：初簡示衣色。青謂空青、石青等，黃即黃褐，赤謂乾陀色，黑謂屋塵黑色等，紫土色。此等五色，互相參染，名不正色。凡是所著，皆令染壞，故云「一切」。次「若欲」下，令簡業障。言七逆者，於五逆上加殺和上及阿闍梨。出佛身血者，今末代雖無此事，若毀塔、壞寺、焚燒經像，亦是其類。破羯磨轉法輪僧者，佛滅度後，雖無別邪羯磨破正羯磨，及破初轉四諦之理，而為遮礙，亦此流類耳。聖人者，四果僧也。三、「出家」下示於正法。大小律儀，並同斯制。若《淨名經》中，時二比丘禮維摩詰足，乃是聞法致敬。《法華經》中，不輕菩薩禮拜四眾，蓋是觀性平等，表示法身，忘犯利物，非佛所制。此中乃是菩薩恒式，不得妄引他文，言佛制禮俗。三、舉是顯非，違制結犯，如文。

Forty: The precept against being selective as an ordination master. When a bodhisattva benefits sentient beings, whenever there is an opportunity, they should respond. How could one allow someone to travel a thousand leagues to seek and request [the precepts], only to give rise to an angry and hateful heart instead? Because this contradicts the great vows, it is instituted as an offense. It specifically possesses five conditions: 1. One personally understands the precept teachings; 2. The other person seeks to receive them; 3. The other lacks the seven impediments; 4. One gives rise to an evil mind instead; 5. One does not immediately confer them—then one commits an offense. Regarding the text, there are three parts: first, stating the title and establishing the rule, listing the persons one should not discriminate against; second, from "one should teach..." onward, prescribing that one should screen their karmic retribution and clothing; third, from "if only they understand..." onward, presenting the correct and revealing the wrong, concluding the offense for violating the rule. The first is as in the text. The second section also has three parts: first, screening and indicating the garment colors. Blue-green refers to azurite, mineral green, and the like; yellow refers to yellowish-brown; red refers to gandha color [faded red/ochre]; black refers to house soot black and the like; and purple is earth color. When these five colors are blended and dyed with one another, they are called improper colors. Whatever is worn must be dyed and spoiled in color; hence it says "all." Next, from "if they wish to..." onward, instructs that one screen for karmic obstacles. The "seven rebellious acts" refers to adding the killing of an upādhyāya and an ācārya to the five rebellious acts. As for "shedding the blood of a Buddha's body," although there is no such incident in the final age today, destroying stūpas, demolishing monasteries, or burning sūtras and images are also of this category. As for "breaking the Saṃgha by karman and the turning of the Dharma wheel," after the Buddha's parinirvāṇa, although there is no separate heterodox karman to break the correct karman or obstructing the principle of the initial turning of the Four Truths, causing obstruction and hindrance is also of this type. "Noble ones" refers to the Saṃgha of the four fruits. Third, from "leaving the household..." onward, points out the correct Dharma. Both the Great and Small deportments share this rule. If, in the Vimalakīrti Sūtra, the two monks bow at Vimalakīrti's feet, that was paying reverence upon hearing the Dharma. In the Lotus Sūtra, Bodhisattva Never Disparaging bowing to the four assemblies was simply contemplating the equality of nature, manifesting the dharmakāya, and setting aside offenses to benefit beings; it was not instituted by the Buddha. Here it is the constant rule for bodhisattvas; one must not arbitrarily cite other texts to claim that the Buddha prescribed bowing to laity. Third, presenting the correct and revealing the wrong, and concluding the offense for violating the rule, is as in the text.