辯正論 8.63

8.63

依道家法。尋常六時不合打鍾。何者案道士所尚。備在三大齋法。如金錄黃錄等齋儀種種備設。本不論鍾亦不鳴鼓。但言安施既訖尊卑相次。從外壇入至自天門。先叩齒進入中壇。三上香竟然後上啟。玉京山經步虛詞云。長齋會玄都。鳴玉扣瓊鍾。法鼓會群神。靈唱靡不周。此言眾仙集會。於是設樂乃鳴鼓擊磬。瓊鍾只是玉磬。歌唱以樂道君。故諸天內音又云。鳴樓都之鼓長牙擊鍾。言備九成之樂。朝宴玉京非如佛家。六時打鍾集眾行道。請檢齋儀取分皂白。又依道法不合竪剎懸幡。案金錄黃錄大齋儀。及玄都律諸天內音等種種羅列。並不道幡。如步虛詞讚詠玉京。但云煌煌耀景迢迢寶臺。金剎金姿龍駕欻來。鳴鳳應節靈風扇華。紫烟成宮天樂相娛。絕無幡事。請依彼義。洞房內經有十絕靈幡連書九尺素書命魔置五方也。隨方為色。以白土書青繒上。作東方神名（以白粉作古字書東方神名）當方安之。以護命也。若山居則書五色繒上作符文。九天風氣玄丘真書。但有兩脚都不雜色。更無大幡。其金錄等齋文。不列鍾幡。亦無制罰之儀。

According to the Daoist rules, it is not fitting to strike bells at the ordinary six times of day. Why is this? As for what Daoist masters esteem, it is fully provided in the rites of the Three Great Retreats: in retreat liturgies such as the Golden Register and Yellow Register, all things are fully arranged, yet originally bells are not discussed, nor are drums beaten. They only say that once the arrangements are concluded, [the participants] follow one another according to rank; entering from the outer altar, they reach the Gate of Heaven; first clicking their teeth, they advance into the central altar; and only after offering incense three times do they present their supplication. The 'Lyrics of Pacing the Void' in the Scripture of Mount Yujing say: 'The prolonged retreat convenes at Xuandu; sounding the jade, they strike the jasper bell. The Dharma drum assembles the host of spirits; the numinous chant leaves none unencompassed.' This speaks of the assembly of the multitude of immortals, whereupon music is provided, drums are beaten, and chimes are struck. The jasper bell is simply a jade chime, sung to delight the Daoist Lord. Therefore, the Inward Sounds of the Heavens also says: 'Beating the drum of Loudu, with long tusks they strike the bell.' This speaks of providing the music of the Nine Completions when holding morning banquets at the Jade Capital; it is not like the Buddhist house striking bells at the six times of day to assemble the multitude to practice the path. Please examine the retreat rituals to distinguish black from white. Furthermore, according to Daoist rules, it is not fitting to erect pillars and hang banners. Examining the Great Retreat Liturgies of the Golden Register and Yellow Register, the Statutes of Xuandu, the Inward Sounds of the Heavens, and others, though various items are arrayed, none mention banners. For instance, the 'Lyrics of Pacing the Void' praising the Jade Capital only say: 'Brightly radiant is the scenery; lofty and distant is the jeweled terrace. Golden pillars and golden forms, dragon carriages suddenly arrive. Singing phoenixes accord with the rhythm; numinous winds fan the blossoms. Purple smoke forms palaces; heavenly music brings mutual delight.' There is absolutely no mention of banners. If we consult their doctrines, the Inner Scripture of the Cavern Chamber has the 'numinous banner of the ten perfections,' joined together and nine feet long, written on plain silk to command demons and placed in the five directions. Colours are chosen according to the direction: using white earth, write the names of the spirits of the east on blue silk (using white powder to write the names of the spirits of the east in ancient characters), and install it in that direction to protect life. If dwelling in the mountains, then write talismanic characters on silk of the five colours, with the winds and qi of the nine heavens and the true writing of the Mysterious Mound; it has only two streamers and no mixed colours at all, nor are there any other large banners. In retreat texts such as the Golden Register, bells and banners are not listed, nor is there any ritual for disciplinary punishment.