梵網經古迹記 2.208

2.208

The commentary states: If there is a capable vessel and one abandons them without discerning them, it constitutes the fault of failing to gather and convert them; hence this is prohibited. "The clothes worn on one's body must all be made in destroyed colors" separately regulates the kāṣāya of the renunciant, which is here called irregular colors. That is, the five colors such as blue-green are made into irregular colors, hence the name "destroyed colors." Although it says "blue-green and so forth," they are not pure blue-green and so forth. As the Mañjuśrīparipṛcchā-sūtra says: Mañjuśrī addressed the Buddha, saying: "Of how many colors are the robes?" The Buddha told Mañjuśrī: "Not too red, not too yellow, not too black, and not too white—pure and in accordance with the Dharma. The three Dharma robes as well as other garments are all of such colors. Whether dyeing them oneself or having another dye them, they should be pounded in accordance with the Dharma, washed in due time, and kept constantly clean. As such, articles used by ministers may use mixed colors of blue-green and yellow." The phrase "all dyed robes" and what follows regulates the colors of other garments. "Must be different from secular dress" means that the style must also be distinct. Why is this so? As the Testament Sutra says: "You monks should rub your own heads: you have already discarded fine ornaments and put on clothes of destroyed colors, holding an alms bowl to sustain yourselves by begging. Seeing yourselves thus, if arrogance arises, you should swiftly extinguish it. Increasing arrogance is not even appropriate for secular white-robed laypeople, much less for those who have left home to enter the path." As for "must not transmit the precepts in this life to someone guilty of the seven rebellious acts," some say: before one has repented the seven rebellious acts, the offense still remains present, hence it is said that they cannot obtain the precepts in this life. If they repent according to the teaching and the offense is extinguished, they should obtain them. As the Jifayue jing says: reciting dhāraṇīs extinguishes the five rebellious offenses. Others say this is not so, because there is no text stating that having repented, those who committed them may receive the precepts. As for "possessing the seven obstacles," this is because each offense is constituted by its complete conditions, not meaning that all seven must be present. When schisming the Saṃgha of the wheel of the Dharma, one does not schism the Saṃgha of the karman, but one slanders the karman Dharma; therefore it only says "schisming the karman" without saying "Saṃgha." Merely schisming the Saṃgha of the karman does not constitute an obstacle; only schisming the wheel is posited as a rebellious act. The Upāsakaśīla-sūtra says: one who kills a sentient being who has resolved on bodhi may not receive the bodhisattva precepts. Where is this included here? It falls into the category of the preceptor (upādhyāya) and ācārya, because they entered [the path] prior. As for "not bowing down to kings," etc.: kings and others, whether possessing precepts or lacking precepts, are entirely inferior to the merit of renunciation; thus if a renunciant bows to a layperson, the layperson incurs immeasurable guilt.