四分律行事鈔資持記 1.999

1.999

次科中，初明集處。即在堂外行立。應下，明說偈。即須大眾同聲說之。若云打鐘人說者，合在前明，豈待集至堂前方令說耶！又《業疏》云：律令舊住淨人下位打者，此召僧法制，非具道者所為；必無二人，方聽兼助；必使淨人，令說何益；又文中顯言聞鐘偈，豈是能打耶！（有人執本緣起是阿難鳴鐘時說，便云此偈是打者說；又輒改聞為鳴，委如別破。）下諸偈詞，相承不解；人雖誦之，多迷文理，略為科釋。聞鐘二偈，初偈明事用，後偈明所期。初中，上半明功，下半顯用。四魔強盛，能障善道，故有力也；欲相侵害，故如怨也。結即三界見思；盡無餘者，即無學極果也。上句修因，下句證果。後偈中，上半明所集之意，下半明能集之願。聞法人者，總凡聖也。雲集者，喻其奔赴也。

In the next subsection: first it explains the gathering place, which is walking and standing outside the hall. From "Should..." onward, it explains reciting the verse, which requires the great assembly to chant in unison. If one says the bell-ringer recites it, that should have been explained earlier; why wait until they gather in front of the hall before having it recited?! Moreover, the *Karma Commentary* states: "The vinaya prescribes that a long-resident pure person of lower status ring it; this is the monastic regulation for summoning the monks, not an act to be performed by those possessing the Way. Only if there are definitely not two persons is one permitted to assist concurrently. If a pure person is made to do it, what benefit is there in having him recite it?" Furthermore, the text explicitly says the "Verse on Hearing the Bell"; could it possibly be the one who rings it?! (Some adhere to the original nidāna that Ānanda recited it when striking the bell, and thereupon claim that this verse is spoken by the ringer; and they arbitrarily changed "hearing" to "striking," as thoroughly refuted elsewhere.) The phrasing of the verses below has been passed down without comprehension; although people recite them, most are confused about their textual meaning, so they are briefly parsed and explained here. Of the two verses on hearing the bell, the first verse explains its practical function, and the second verse explains the intended goal. In the first verse, the first half explains its efficacy, and the second half reveals its application. The four Māras are formidable and capable of obstructing the good path, hence they "have power"; because they seek to harm, they are "like enemies." The "fetters" are the views and afflictions of the three realms; "ended without remainder" refers to the ultimate fruit of the non-learner [arhat]. The upper line cultivates the cause, and the lower line realizes the fruit. In the second verse, the first half explains the intent of what is gathered, and the second half explains the aspiration of those capable of gathering. "People who hear the Dharma" encompasses both ordinary and noble ones. "Gathering like clouds" is a metaphor for their rushing to attend.