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# 勅修百丈清規 8.37

勅修百丈清規 8.37

- **Language:** Classical Chinese

### [8.37](https://indike.org/pramana/in.bauddha.taisho.2025.8.37)

浴鼓

> mobilization of all members for a task of labor. The drum signal for night  
>   
> watches is three equal beats in the early evening, the number increasing  
>   
> according to the number of the hour. Timekeeping is the responsibility of  
>   
> the administrative official. The drum signal for bathing is communicated by  
>   
> four different rounds, reflecting the different groups of bathers, and each  
>   
> round gradually culminates in accordance with the number of practitioners  
>   
> who have already bathed. The bath hall official is in charge of this matter.  
>   
> (For details, see chapter VI, part II, section 6.) The foregoing methods of  
>   
> drumming must be maintained consistently regarding the forms and occa-  
>   
> sions. One should never let these \[viable\] methods of communication lapse.  
>   
> At the time when a new abbot inaugurates his appointment at the temple, all  
>   
> the instruments should be played together.  
>   
> It is said in the Sutra of Golden Splendor that Bodhisattva Ruciraketu  
>   
> (Xinxiangpusa) dreamed of a golden drum during the night. Its form was ele-  
>   
> gant and great, and it emitted brightness in all directions like the sun. Within  
>   
> this illumination, he saw all the Buddhas of the ten directions, on seats of  
>   
> lapis lazuli under a tree bearing numerous jewels, surrounded by hundreds of  
>   
> thousands of disciples listening to their preaching. A man who looked like a  
>   
> brahman struck the drum with a piece of aspen wood and uttered in a loud  
>   
> voice some verses that conveyed the meaning of repentance. When Bodhi-  
>   
> sattva Ruciraketu awakened from the dream, he went to the Tathāgata and  
>   
> told of the golden drum and the verses of repentance of which he had dreamed.  
>   
> Also, in the Śūraṃgama-sūtra, the Buddha is said to have asked Ānanda,  
>   
> “Ānanda, moreover, do you hear in this Jetavana Monastery the sound of the  
>   
> drum that conveys the time of meals, and the sound of the bells that call the  
>   
> monks to assemble? As the drums and bells resound from one preceding  
>   
> moment to another subsequent moment in continuity, what do you understand \[with these sounds\]? Do the sounds come to your ears, or do your ears go to the origin of the sounds?”  
>   
> End of Chapter IX: The Monastic Sound Instruments  
> — Shohei Ichimura 2006, The Baizhang Zen Monastic Regulations

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## Translations (2)

- [The Baizhang Zen Monastic Regulations](https://indike.org/pramana/in.bauddha.taisho.2025~en-bdk.8.37) — Shohei Ichimura 2006, English
- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.8.37) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2025.8.37](https://indike.org/pramana/in.bauddha.taisho.2025.8.37) · Pramāṇa