菩薩戒本疏 2.78

2.78

見器不授，違教訓之道，故制也。大小道俗俱同制也。文中有二：一、辨新學得戒之緣；二、明法師不好教授。得戒緣中有三：一、明自誓受法，二、明從他受法，三、覆結二受。聲聞法中出家五眾必從他受，在家二眾通自他受，如《瑜伽論》五十三中廣說其相。菩薩法中此經不分七眾之受，若准《占察》，七眾受戒皆通兩受，如彼上卷廣分別也。「若法師」下惡說成犯，與前第十六戒異者，彼制為利倒說，此制慢心惡說，開緣同彼。

Seeing a fit vessel and not conferring [the teachings] violates the way of instructing and admonishing; therefore, it is prohibited. The great and small vehicles, monastics and laity, are all equally prohibited. The text has two parts: first, distinguishing the conditions for newly learning practitioners to attain the precepts; second, explaining the Dharma master's failure to instruct properly. Within the conditions for attaining the precepts there are three points: first, explaining receiving the Dharma through a self-vow; second, explaining receiving the Dharma from another; third, summarizing both modes of reception. In the śrāvaka Dharma, the five ordained assemblies must receive from another, while the two householder assemblies may receive through either self-vow or from another, as the Treatise on the Yogācārabhūmi extensively explains in fascicle fifty-three. In the bodhisattva Dharma, this scripture does not differentiate the reception among the seven assemblies; if judged by the Divination [Sūtra], the reception of precepts for all seven assemblies can occur through both modes of reception, as extensively analyzed in its first fascicle. From "If a Dharma master" downward, expounding maliciously constitutes an offense. Where this differs from the previous sixteenth precept is that the former prohibits distorted preaching for the sake of material gain, while this prohibits malicious preaching out of a conceited mind; the conditions of exemption are the same as that one.