菩薩戒本疏 2.84

2.84

此下四戒制同利也。善御大眾心無憂悔，善守寶物令無費損，若能如是正法不斷，故制為之。大小同制，七眾同學，在家二眾分有御眾義故。文中「佛滅度後」者，顯時節也。「為說法主」者，謂講說之主也，或可講說檀越為說法主也。「為行法主」者，謂施行教法之主也。「僧房主」者，謂寺主摩摩帝。「教化主」者，謂教化道俗之主也。「坐禪主」者，為習禪定之主也。「行來主」者，如施一食處供給行來之主。於上六事各為統御，故皆名主。如上六主應行兩事：一、應生慈心善和鬪訟，二、善守三寶物如法受用，不得盜損及互迴換受用法，或如《寶梁經》及諸律論應准行之，此不具述。「而菩薩」下而違之結犯。恣心用物得物屬己及非處互用，皆別結重罪，此中但結不善守過。

The four precepts from here onward regulate the sharing of benefits. If one well administers the great assembly so their minds are free from grief and regret, and well guards the treasures so there is no waste or loss, then if one can act thus, the true Dharma will not be interrupted; hence this was instituted. The Great and Small [Vehicles] share this rule; the seven assemblies study it together, because the two lay assemblies also partially possess the function of administering the assembly. In the text, 'after the Buddha's parinirvāṇa' indicates the time period. 'Leader of Dharma expounding' refers to the master of exposition, or perhaps the dānapati of exposition may be the leader of Dharma expounding. 'Leader of Dharma practice' refers to the master who implements the teachings. 'Leader of the monastery' refers to the monastery head, the karmadāna. 'Leader of teaching and transforming' refers to the master who teaches and transforms monastics and laypeople. 'Leader of sitting meditation' is the master for practicing dhyāna-meditation. 'Leader of incoming and outgoing [guests]' is like the master who provides for travelers at a place of offering a meal. Because they each exercise governance over the six matters above, they are all called 'leaders.' As for the six leaders above, they should carry out two matters: first, they should generate a compassionate mind and harmonize disputes well; second, they should well guard the property of the Three Jewels and use it in accordance with the Dharma, not stealing, damaging, or exchanging property inappropriately. Or, one should proceed in accordance with the Ratnarāśi-sūtra and various vinayas and treatises; this will not be elaborated here. From 'If a bodhisattva' onward, it establishes the offense for violating it. Consuming property at will, taking property for oneself, and using it interchangeably in improper contexts are all separately established as major offenses; here, it only establishes the fault of failing to guard it well.