梵網經菩薩戒本疏 6.19

6.19

八、釋文者，文中有三：一、明為主，制其所作，三、違制結犯。初中「佛滅後」者，以遺法住持要藉眾主，故簡定時也。主義雖多，略舉五種：一、說法主者，謂慈悲撫眾，傳授無遺令法久住。二、僧房主者，謂身住綱維為眾當苦，堅守護財物。三、教化主者，謂導引檀越修治塔寺，善守彼財復不惱眾。四、坐禪主者，謂善授止觀令伏煩惱。五、行來主者，領眾遊方，令善攝諸根不毀禁戒。二、「應生」下明制其所作。於中先制令和眾，謂制上五主眾有違諍，應以慈心要令和穆。後制上五主守三寶物過於眼目，寧捨身命終不非理，謂將三寶物不依聖教任自意用，故云「如自己有」。又惡人為主慳悋自財，不惜此物不如己有，深除可悲矣。三、「而反」下違制結犯，謂靜眾令亂、和眾令諍，不思業道恣情損費，故結斯愆。餘義如前盜戒中說。

Eighth, regarding the explanation of the text: there are three [parts] in the passage: first, explaining being a leader; second, prescribing what must be done; third, concluding the offense for violating the regulation. In the first, "after the Buddha's parinirvāṇa" is mentioned because the maintenance of the bequeathed Dharma depends upon leaders of the assembly, thereby delimiting the period of time. Although the roles of leadership are many, five kinds are briefly presented: 1. Master of preaching the Dharma: comforting the assembly with compassion, transmitting without omission, and causing the Dharma to abide long. 2. Master of the monastic residence: holding administrative responsibility, bearing toil for the sake of the assembly, and firmly guarding property. 3. Master of converting and transforming: guiding dānapatis to repair and maintain stūpas and monasteries, properly guarding their wealth without disturbing the assembly. 4. Master of seated meditation: properly conferring śamatha and vipaśyanā, causing afflictions to be subdued. 5. Master of travel: leading the assembly in travelling abroad, causing them to properly restrain the sense faculties and not break the prohibitive precepts. Second, from "should give rise to" downward explains prescribing what must be done. Therein, it first prescribes causing the assembly to be harmonized: prescribing that if the assemblies under the above five masters have disputes and discord, they should use a compassionate mind to bring about harmony. Next, it prescribes that the above five masters must guard the property of the Three Jewels more carefully than their own eyes, preferring to forfeit life and limb rather than act improperly, which refers to taking the property of the Three Jewels and using it according to one's own whim without relying on the sacred teachings, hence the text says "as if it were one's own." Furthermore, when wicked persons become leaders, they are stingy with their own wealth yet do not cherish this property as if it were their own, which is deeply lamentable. Third, from "but instead" downward concludes the offense for violating the regulation, meaning that one causes quiet assemblies to become disordered and harmonized assemblies to enter into disputes, indulging personal desires and wasting resources without contemplating the path of karma; thus this fault is concluded. The remaining points are as explained previously under the precept against stealing.