[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四分律刪繁補闕行事鈔](https://indike.org/pramana/in.bauddha.taisho.1804) › 1.113 # 四分律刪繁補闕行事鈔 1.113 四分律刪繁補闕行事鈔 1.113 - **Language:** Classical Chinese ### [1.113](https://indike.org/pramana/in.bauddha.taisho.1804.1.113) 上具列文，今須義設。凡施法事，先斟量用僧多少，依數鋪設座席，然後準文鳴鐘，具如〈集僧〉法中。雖人並為之，多無楷式；若依《三千威儀經》，則大有科要多少，節解之法；但時所同廢，雖易而難。今通立一法，總成大準；謂約僧多少，就事緩急，量時用之。若尋常所行，生稚之始，必漸發聲，漸希漸大，乃至聲盡，方打一通；如是至三，名為三下。佛在世時，但有三下，故《五分》云打三通也。後因他請，方有長打。其生起長打之初，亦同三下；中間四稚，聲盡方打；如是漸漸斂稚，漸穊漸小，乃至微末，方復生稚，同前三下。此古師以經律參挍，共立此法；亦有清眾畫樣鐘所者。然初欲鳴時，當依經論建心標為，必有感徵。應至鐘所，禮三寶訖，具儀立念：我鳴此鐘者，為召十方僧眾，有得聞者，並皆雲集，共同和利；又諸有惡趣受苦眾生，令得停息。故《付法藏傳》中：罽膩吒王以大殺害故，死入千頭魚中；劍輪繞身，而轉隨斫隨生。若聞鐘聲，劍輪在空。如是因緣，遣信白令長打，使我苦息。即《增一阿含》云：若打鐘時，一切惡道諸苦，並得停止。此並因緣相召，自然之理不亡。余親承有斂念者，被鬼神送物（云云）。世有濫用知鐘者，此非聖言。諸經論但云打擊檛等。知淨之語，不通於俗及以自為。早須廢捨。 > The texts have been fully cited above; now their practical import must be established. Whenever conducting a ritual action, one must first gauge how many monks will be used, arrange seats according to the number, and then sound the bell in accordance with the texts, fully as set forth in the ritual for gathering the saṃgha. Although people all perform it, most have no set model. If one relies on the Sanqian weiyi jing, there are many detailed rubrics, quantities, and jointed rhythms; but since they have fallen into disuse in our times, though seemingly easy, they are hard \[to recover\]. Now I establish a single general method to serve as a comprehensive guideline: namely, estimate and apply it according to the number of monks, the urgency of the affair, and the time. In ordinary practice, at the initial striking of the gaṇḍī, one must gradually produce the sound, slowly becoming sparser and louder until the resonance dies away, and only then strike one round; doing this up to three times is called 'three sequences'. When the Buddha was in the world, there were only three sequences; thus the Pañcavargika Vinaya says: 'strike three rounds.' Later, because of invitations by others, there was the prolonged striking. The beginning of the prolonged striking is also identical to the three sequences; the middle four strokes are struck only when the sound has died away; then one gradually condenses the strikes, becoming denser and softer until they reach a faint whisper, whereupon one restarts the striking afresh, as with the preceding three sequences. Ancient masters compared and checked the sūtras and vinayas to establish this method together; there are also pure assemblies that have drawn a diagram at the bell place. However, when first about to sound it, one should arouse one's mind and set one's intention in reliance on the sūtras and treatises, and there will surely be an efficacious response. One should go to the bell place, pay homage to the Three Jewels, assume a decorous posture, and establish the thought: 'My sounding of this bell is to summon the monastic assemblies of the ten directions; may all who hear it gather like clouds and together attain harmony and benefit; and may all suffering sentient beings in the evil destinies have their pains suspended.' Thus in the Fu fazang zhuan: King Kaniṣka, because of his massive slaughter, fell upon death into a thousand-headed fish; a wheel of swords encircled his body, turning and cutting him as his flesh regenerated with every slice. Whenever he heard the sound of the bell, the wheel of swords halted in mid-air. Because of this cause and condition, he dispatched a messenger to request prolonged striking to alleviate his suffering. This corresponds to the Ekottarika-āgama: 'When the bell is struck, all the sufferings of the evil destinies are completely suspended.' These are all reciprocal responses based on causes and conditions; the natural principle does not perish. I myself have heard of those who gathered their thoughts \[while striking the bell\] being presented with items by ghosts and spirits (and so on). In the world, there are those who improperly use the term 'custodian of the bell' (zhizhong); this is not a holy utterance. The sūtras and treatises merely speak of 'striking,' 'hitting,' and 'beating.' Expressions like 'knowing pure affairs' (zhijing) do not extend to the mundane or to self-designation. This must be discarded immediately. > — English (machine translation) (machine translation) - [Previous: 1.112](https://indike.org/pramana/in.bauddha.taisho.1804.1.112) - [Next: 1.114](https://indike.org/pramana/in.bauddha.taisho.1804.1.114) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1804.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.113) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1804.1.113](https://indike.org/pramana/in.bauddha.taisho.1804.1.113) · Pramāṇa