梵網經菩薩戒本疏 6.156

6.156

八、釋文者，文中有五：一、總攝戒器，二、教其衣色，三、問遮簡器，四、制不拜俗，五、違求結犯。初中有十八眾，廣如前十重。初釋可知。二、應教其衣色，於中有三：初、制袈裟色，袈裟此云不正色，謂青等五色互相和染成不正色，名為「壞色」。二、「一切染衣」下制餘衣色。三、「若一切國」下明制與俗異，並可知。三、「若欲」下制問遮簡器，於中亦三：一、問數簡器。言「現身」者有二義：一、簡於過未，故云現也。二、此七逆罪未輕懺悔，罪猶現在，故云「不得與七逆人現身受戒」。若依教相應，懺悔應得。二、「七逆者」下列名簡器，此七逆義具如別章。三、「餘一切」下無逆皆得，可知。四、「出家人」下制身不拜俗，謂心敬理無所犯。五、「但解」下明違求犯，謂既非七逆，但解師語之類。有從百里等來求而瞋不與戒，理宜結犯。言「惡心」者，為名利等、嫉妬等、瞋嫌等、計怨等。言「一切眾生戒」者，有二義：一、不與彼一切求戒眾生之戒也；二、此是戒名，謂名菩薩戒為一切眾生戒，以此是一切眾生所應得戒，故云也。餘並可知。

Eighth, explaining the text: In the text there are five parts: first, comprehensively gathering the vessels for the precepts; second, instructing on the color of their robes; third, interrogating about obstacles to screen the vessels; fourth, prescribing not bowing to the secular; fifth, concluding the offense for refusing the request. In the first, there are eighteen assemblies, detailed as in the earlier explanation of the ten major precepts. The initial explanation may be understood. Second, one should instruct on the color of their robes, in which there are three parts: first, prescribing the color of the kāṣāya; 'kāṣāya' is rendered here as 'improper color', meaning that five colors such as blue/green are blended and dyed together to form an improper color, termed 'decayed color' (bad color). Second, below 'all dyed robes', prescribing the color of the other garments. Third, below 'if in all countries', clarifying the prescription that they differ from the secular, which may all be understood. Third, below 'if wishing', prescribing the interrogation about obstacles to screen the vessels, wherein there are also three parts: first, interrogating on the items to screen the vessels. The phrase 'in the present life' has two meanings: first, to distinguish it from the past and future, hence it says 'present'. Second, these seven rebellious acts have not been lightly repented and their sin is still present; hence it says 'one must not confer the precepts in the present life upon a person of the seven rebellious acts'. If one complies with the teachings and repents, it should be permissible. Second, below 'the seven rebellious acts', listing the names to screen the vessels; the meaning of these seven rebellious acts is fully explained in a separate chapter. Third, below 'all the rest', those without rebellious acts are all permissible, as may be understood. Fourth, below 'one who has left home', prescribing that the body not bow to the secular; meaning that if the mind is respectful, there is in principle no offense. Fifth, below 'only understanding', clarifying the offense of refusing the request: meaning that if they are not guilty of the seven rebellious acts and merely understand the teacher's words, and someone comes from a hundred li away seeking and out of anger one does not confer the precepts, an offense should in principle be concluded. 'An evil mind' means for the sake of fame and gain, jealousy, anger and resentment, holding grudges, and so forth. 'The precept of all sentient beings' has two meanings: first, not conferring the precept of all those sentient beings who seek it; second, this is the name of the precept, calling the bodhisattva precepts 'the precept of all sentient beings' because this is the precept that all sentient beings should attain; hence it is so called. The rest may all be understood.