[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) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 32.92 # 法苑珠林 32.92 法苑珠林 32.92 - **Language:** Classical Chinese ### [32.92](https://indike.org/pramana/in.bauddha.taisho.2122.32.92) 唐京師大莊嚴寺釋智興。俗緣宋氏。洺州人也。謙約成務勵行堅明。依首律師誦經持律。心口相弔不輟昏曉。至大業五年仲冬。次當維那。鳴鍾依時僧徒無擾。同寺僧名三果者有兄。從煬帝南幸江都。中路身亡。初無凶告。通夢其妻曰。吾行達彭城不幸病死。由齋戒不持今墮地獄。備經五苦辛酸叵述。誰知吾苦。賴以今月初日。蒙莊嚴寺僧智興鳴鍾發響聲振地獄。同受苦者一時解脫。今生樂處思報其恩。汝可具絹十匹早奉與之。并陳吾意寄禮殷誠。從眠驚寤怪夢所由。與人共說初無信者。尋又重夢及諸巫覡咸陳前說。後經十日凶告奄至。恰與夢同。果乃奉絹與之。而興自陳無德。並施大眾。寺主恭禪師等合寺大德。咸問興曰。何緣鍾鳴乃感斯應。興曰。余無他術。見付法藏傳云。罽膩吒王受苦。由鳴鍾得停。及增一阿含經鳴鍾偈。福敬遵此轍勵力行之。嚴冬登樓風切皮肉。僧給羔袖用執鍾椎。興自勵意露手鳴椎。掌中傷破不以為苦。兼鳴鍾之始。先發善願。願諸賢聖同入道場。同受法食。然後三下。將欲長打如先致敬。願諸惡趣聞此鍾聲。俱時離苦速得解脫。如斯願行志常奉修。豈惟徹誠遂能遠感。眾服其言。倍驗非謬。以貞觀六年三月。遘疾少時。自知後世。捨緣身資召諸師友。因食陳別。尋卒莊嚴。春秋四十有五（右二驗出唐高僧傳）。 > Shi Zhixing of the Dazhuangyan Temple in the capital under the Tang was secularly surnamed Song, a native of Mingzhou. Humble and restrained, he brought his tasks to completion, and his conduct was resolute and bright. Relying on Vinaya Master Shou, he chanted the sūtras and upheld the vinaya, mourning in his heart and mouth without ceasing day and night. In the second month of winter in the fifth year of the Daye reign (609 CE), it was his turn to serve as the karmadāna (weina). He struck the bell according to the proper times, and the monastic assembly was undisturbed. There was a monk in the same temple named Sanguo, who had an elder brother. The brother had accompanied Emperor Yang on his southern progress to Jiangdu and died on the way. At first there was no report of his death. He communicated in a dream to his wife, saying: "When my journey reached Pengcheng, I unfortunately died of illness. Because I did not uphold the fasts and precepts, I have now fallen into hell, fully experiencing the five sufferings, whose bitterness cannot be described. Who knew my suffering? Fortunately, on the first day of this month, through the monk Zhixing of Zhuangyan Temple striking the bell, its reverberation shook hell, and all those suffering together were liberated simultaneously. Now reborn in a place of joy, I think to repay his kindness. You should prepare ten bolts of silk and offer them to him early, also conveying my sentiment and sending polite regards with earnest sincerity." She awoke from sleep with a start, wondering at the cause of the dream. When she spoke of it with others, initially no one believed it. Soon she had the dream again, and various shamans and spirit-mediums all gave the same account as before. Ten days later, the report of his death suddenly arrived, matching the dream precisely. Sanguo then presented the silk to him, but Zhixing declared that he had no merit himself and distributed it all to the great assembly. The temple abbot, Chan Master Gong, and the venerable elders of the whole temple all asked Zhixing: "By what cause did the striking of the bell induce such a sympathetic resonance?" Zhixing said: "I have no other special technique. I saw in the \*Fu fazang zhuan\* that King Kaniṣka suffered torment, which was stopped by the striking of a bell, as well as the verse on striking the bell in the \*Ekottarika-āgama\*. In reverent compliance with this precedent, I exert my efforts to practice it. In the severe winter, when ascending the tower, the wind cuts through flesh and skin. The monks are given lambskin sleeves to hold the bell mallet, but I urge my own mind and strike the mallet with bare hands; though my palms are injured and torn, I do not consider it bitter. Furthermore, at the start of striking the bell, I first generate a good vow: 'May all the worthy and holy ones together enter the bodhimanda and together receive the Dharma-food.' After that, I strike three times. When about to strike the long roll, as before I pay reverence: 'May all beings in the evil destinies who hear this bell sound simultaneously leave suffering behind and swiftly attain liberation.' Since I constantly revere and cultivate such vows and practices, could it be anything other than thoroughgoing sincerity being able to resonate afar?" The assembly admired his words and increasingly verified that they were not erroneous. In the third month of the sixth year of the Zhenguan reign (632 CE), he contracted a brief illness and knew of his next life. Giving up his attachments to his bodily provisions, he summoned his teachers and friends, and took leave over a meal. Soon after, he passed away at Zhuangyan Temple, at the age of forty-five. (These two verifications are from the Tang \*Gaoseng zhuan\*.) > — English (machine translation) (machine translation) - [Previous: 32.91](https://indike.org/pramana/in.bauddha.taisho.2122.32.91) - [Next: 32.93](https://indike.org/pramana/in.bauddha.taisho.2122.32.93) - [Up: 32](https://indike.org/pramana/in.bauddha.taisho.2122.32) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.32.92) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.32.92](https://indike.org/pramana/in.bauddha.taisho.2122.32.92) · Pramāṇa