天台菩薩戒疏 2.31

2.31

第二十五、不善和眾戒。制御法侶，行藏得名所，名為和眾。統領乖戒，而云不善。既為眾生，須合軌儀，守護資財，善和諍訟。今反訓誘非法，乖各僧徒，是故聖制。別具三緣：一、身為眾主，二、無慈護心，三、令眾不和及損三寶物，便犯。就文為三：初標列眾主，次「應生」下制令依法，「而反」下違制結犯。初出時節，即如來滅後，遺法住持要藉眾主，故偏舉之。一、傳教之人，謂說法主；二、住持人，謂行法主；三、綱維處眾，謂僧房主；四、引導內外修治塔寺，謂教化主；五、傳授禪要，謂坐禪主；六、領眾遊方，謂行來主。次文二意：一、制令和眾，二、制守財物。三、結犯中，由無法訓眾，乃令自他不用而用，名為無度。自無盜心，但結輕垢。若其潤己及三寶混和，亦同聲門互用得重。

Twenty-fifth, the precept against failing to harmonize the assembly skillfully. Regulating Dharma companions so that their activities and retirements obtain their proper places is called harmonizing the assembly. Directing them in violation of the precepts is called 'not skillfully.' Since one is a leader of the assembly, one must conform to regular deportment, safeguard property, and skillfully harmonize disputes and litigations. Now, on the contrary, one instructs and entices them into what is contrary to Dharma, causing estrangement among the monastics; hence the noble one instituted [this precept]. It has three specific conditions: (1) oneself being the head of the assembly, (2) having no mind of compassion and protection, and (3) causing disharmony in the assembly and damaging the property of the Three Jewels; then it is violated. In the text there are three parts: first, it lists the heads of the assembly; next, from 'should give rise to' below, it enjoins them to act in accordance with the Dharma; from 'Yet on the contrary' below, it concludes the offense for defying the regulation. The first part specifies the period: after the Tathāgata's parinirvāṇa, the maintenance of the bequeathed Dharma depends fundamentally upon the heads of the assembly, and therefore they are specifically singled out. First, the person who transmits the teaching is called the master of Dharma preaching; second, the person who maintains [the establishment] is called the master of Dharma practice; third, the one who superintends the residence of the assembly is called the master of the monastic quarters; fourth, the one who guides internal and external matters to repair stūpas and monasteries is called the master of edification; fifth, the one who transmits the essentials of dhyāna is called the master of seated meditation; sixth, the one who leads the assembly on pilgrimages is called the master of traveling. In the next passage there are two meanings: first, enjoining them to harmonize the assembly; second, enjoining them to guard the property. In the third part, concluding the offense: because one fails to instruct the assembly according to Dharma, causing oneself and others to use what should not be used, this is called 'without measure.' If oneself has no intention to steal, it is concluded merely as a minor defilement. But if one enriches oneself or mixes together [the distinct properties of] the Three Jewels, then, just as in the Śrāvaka vehicle, mutual misapplication constitutes a major offense.