---
title: "四部律并論要用抄 · 11 匡究僧徒同住眾法"
description: "四部律并論要用抄是中国唐代高僧道宣律师所编纂的一部律学著作。道宣律师是律宗南山宗的创始人，该书成于唐代佛教律学鼎盛时期。其主要内容是对佛教四部广律即十诵律、四分律、僧祇律、五分律的精要摘抄和系统整理，并附以相关论释。该抄本以简明扼要的方式呈现了佛教戒律的核心内容，为僧团持戒修行提供了重要依据。在佛教史上，此书具有承前启后的地位，不仅继承了前代律学传统，更推动了汉传佛教律学体系的发展完善，是研究中国佛教戒律思想不可或缺的重要文献。"
url: "https://rushiwowen.co/en/r/cmcwshzmn1md5ie04pt08fee6"
---

### 匡究僧徒同住眾法第十一

> Chapter 11: Rules for Monks Dwelling Together

僧事既重。幹之不易。自非德行。內充威能兩物謙遜心不辭勞憚。何以剖判邪非營理。眾則昇天之益。失則隨前之損。凡為斷事之人及經營三寶。要明解經律。依理而行。不自高卑。彼不侵物。閏已不求恩賞。不殉名譽。若能如是直護三寶。自利利人功德無窮。評斷諍事人。應備五德。一持戒清淨慚愧畏罪。終不曲理二多聞明住解律。其理難屈三廣誦二部戒利善識輕重四能問能答。能如法教呵。及作滅擯。令得歡喜評宜得所五善能滅闕諍事善於方便令前事消垢具此五德。任整僧事大人之德。欲治斷他他事。先觀五法一觀察前事是真實不二次觀察後時有利益不。三次觀察令時宜不。四次觀察不令僧生塵垢不。五次觀察得善捌不。觀次五法已當生好心言。眾立制罰治惡人斷理佛言律師與他判事。當具五德。一善知犯相。二善知不犯相。三善知輕相。四善知重相。五善知決斷無疑。住毘尼而不動具此五德方可為他斷事舉罪人當內備五德。一知時不以非時事合眾宜舉則應時穬法語諫曉自天口過五慈心不以瞋恚意在利彼非使怨若不思量此五法者。不得輕爾道口說他過。或亂僧眾或自惱惱他。寺主維那當備五德。一不受不偏情於親二不恚不剋於怨三不怖不懼於強四不癡不陵於智五知分未分善能分處祥可眾心入眾應具五德。一應以慈心若心慢眾則令眾不喜。故須眾愛法然後入二應自卑下有拭塵布謙心慎過不慢輕眾三應知坐起。若見上坐不應安坐。若見下坐不應起立人應眾故四彼至僧中不為雜說談世俗事。若自說法。若請他說法眾依於法也五若見僧中有不可事心不安忍。應作默然不狂發起鬪諍事故有五種非法默然。一若如法羯磨而心不同。默然任之共作法事而所見不同。可得施言而情忍乖和。令眾法不成也二若得同意伴。亦默然任之德人助已不應默忍非法三若見小罪。而默然任之事可消殄。而容忍穢眾四為作別住而默然僧作三舉名為別住。不容共彼同一法事五在戒場而默然欲作羯磨。應喚同集。恐脫成別眾有五種如法默然。一見他非法而默然非法羯磨理可呵止。以不合時恐或亂眾心。不同彼於已無過也二不得伴而默然獨是眾非言則無用三犯重而默然發起大事恐或亂眾四同住默然如法和合不容生異五在同住默然人既盡集無宜乖亂。

> Monastic affairs are weighty matters, and managing them is no easy task. Without virtue and wisdom within, and the ability to handle both people and situations with humility and a willingness to work without complaint, how could one distinguish right from wrong and manage the community? If done well, it brings benefit leading to heavenly rebirth; if done poorly, it brings harm. Those who serve as judges of disputes or oversee the Three Jewels must clearly understand the precepts and scriptures, act according to reason, neither elevating themselves nor belittling others, not encroaching on others' property, not seeking rewards or favors, and not pursuing fame or reputation. If one can thus straightforwardly protect the Three Jewels, benefiting both oneself and others, the merit is boundless. One who adjudicates disputes should possess five virtues: First, pure observance of precepts — with a sense of shame and fear of wrongdoing, never bending the truth. Second, broad learning — clearly understanding the precepts and their meanings, so that reasoning cannot easily refute them. Third, extensive recitation of both monastic codes — skillfully discerning what is heavy and what is light. Fourth, ability to ask and answer, to instruct and admonish according to the Dharma, and to carry out removal or expulsion in a way that brings satisfaction — judging appropriately and fairly. Fifth, skill in resolving disputes and pacifying conflicts — adeptly using means to dissolve problems and settle matters. One who possesses these five virtues is fit to manage monastic affairs. A person of noble character, wishing to judge and settle the affairs of others, should first observe five considerations: First, examine whether the matter at hand is true or not. Second, examine whether the outcome will be beneficial in the future. Third, examine whether the action is timely and appropriate. Fourth, examine whether it will not bring defilement to the community. Fifth, examine whether it will bring about a good resolution. Having observed these five considerations, one should generate a good intention, knowing that the community has established rules to punish wrongdoing and settle disputes, as taught by the Buddha. A vinaya master who adjudicates for others should possess five virtues: First, skillfully understanding what constitutes an offense. Second, skillfully understanding what does not constitute an offense. Third, skillfully understanding light offenses. Fourth, skillfully understanding heavy offenses. Fifth, skillfully rendering decisive judgments without doubt, remaining steadfast in the vinaya. Only with these five virtues can one adjudicate for others. One who reports the faults of others should internally cultivate five virtues: First, knowing the right time and not acting at the wrong time — when the matter warrants community attention, the report is timely. Second, speaking with a sincere heart, not falsely. Third, speaking with beneficial intent, not harmful. Fourth, speaking with gentleness, offering admonishment through Dharma words, correcting others' faults. Fifth, speaking with compassion, not anger — the intention being to benefit others, not to incite resentment. Without carefully considering these five factors, one should not lightly speak of others' faults, lest one disturb the community or bring trouble upon oneself and others. The temple abbot and the vinaya master (weinuo) should possess five virtues: First, impartiality — not being partial toward relatives. Second, freedom from anger — not being harsh toward enemies. Third, freedom from fear — not being intimidated by the powerful. Fourth, freedom from ignorance — not disrespecting the wise. Fifth, knowing what is divided and undivided — skillfully managing allocations to satisfy the community. One who enters the assembly should possess five virtues: First, one should maintain a compassionate mind — if one's mind is arrogant toward the assembly, it will displease them; therefore, one must respect the community and its Dharma before entering. Second, one should be humble and lowly, like a dust-wiping cloth — maintaining modesty, guarding against faults, and not looking down on others. Third, one should know when to sit and when to rise — if one sees a senior monk, one should not remain seated; if one sees a junior monk, one should not stand up — adapting appropriately to the assembly. Fourth, when in the assembly, one should not engage in idle worldly chatter. Either one speaks the Dharma oneself, or one requests another to speak the Dharma — for the assembly relies on the Dharma. Fifth, if one sees something unseemly in the assembly that one cannot bear, one should remain silent — not recklessly stirring up disputes. There are five kinds of improper silence: First, silently acquiescing when the community is performing a lawful act (karma) with which one disagrees — although one's view differs, one withholds one's objection, harming harmony and causing the communal act to fail. Second, silently acquiescing even when one has like-minded companions — when virtuous people support one, one should not silently tolerate wrongdoing. Third, silently acquiescing upon seeing a minor offense — when a matter could be resolved, yet one tolerates defilement in the community. Fourth, remaining silent when separate probation has been imposed — when the community has formally censured someone, one should not participate in the same communal activities with them. Fifth, remaining silent in the ritual boundary (precept platform) — when a formal act is to be performed, one should call for collective participation, lest the assembly become incomplete. There are five kinds of proper silence: First, remaining silent upon seeing others' wrongdoing — when an unlawful act is performed, one might properly object, but if the timing is inappropriate and it might disturb the community, one does not agree with it yet is not at fault. Second, remaining silent when one has no companions — being alone in one's objection while the assembly disagrees, speaking would be useless. Third, remaining silent upon serious offenses — raising a major issue might disturb the community, so one refrains. Fourth, remaining silent among co-residents — when the community is properly united, one should not foment division. Fifth, remaining silent in the communal assembly — when all are duly gathered, it is inappropriate to create discord.