翻譯名義集 7.28

7.28

【Ghaṇṭā】 The *Śabda-śāstra* translates it as chime, and also translates it as bell. The *Zichi* says: "As for the various vinayas and treatises, they all write *jiantui* (犍槌) or *jiantui* (犍椎). Now the character *tui* (槌) must be pronounced *di* (地). Furthermore, in the *Karma Commentary*, it is simply called *jiandi* (犍地); I have never seen the character *tui* (椎) pronounced as *di*. Later generations were ignorant, and through this a single mistake arose. Coming down to the text of the *Chao*, the patriarchal teachings of a whole school, whenever the word *jiantui* (犍槌) appears, it was altered to *zhi* (稚), simply pronouncing it as *di*. Please consult the ancient editions and the scriptures and vinayas of the Tripiṭaka to examine it, and only then will one know its error. Now one must follow the vinayas and treatises, all writing *jiantui* (犍槌). As for calling and summoning, naturally follow the *Śabda-śāstra*." The *Ekottarika-āgama* says: "When Ānanda ascended the lecture hall to strike the *jiantui*, this was the Tathāgata's drum of faith." The *Mahīśāsaka-vinaya* says: "When the bhikṣus observed the poṣadha, they did not gather on time, hindering their practice of the Path. The Buddha said: 'One should announce that the time has arrived, whether by striking the *jiantui*, beating the drum, or blowing the conch. Let resident novices or pure attendants strike it; it must not be many, but should be struck three rounds. If one announces that the second time has arrived, one should also have a novice or pure attendant announce it; if the dwellings are many and it cannot be heard everywhere, one should announce it from a high place. If they still do not know to assemble, they should inform one another. If there is no novice, a bhikṣu may also strike it.'" The *Shishi chao* says: "As for what is ordinarily done, the beginning of sounding the mallet must start softly, gradually becoming sparser and louder, until the sound ends, at which point one round is struck. When the Buddha was in the world, there were only three strokes; thus the *Mahīśāsaka-vinaya* says to strike three rounds. Later, due to requests by others, long striking arose. However, when intending to strike it initially, one should rely on the sūtras and treatises to establish the mind and mark the purpose, and there will surely be an effective response. One should approach the bell, bow to the Three Jewels, and with full deportment generate the thought: 'My ringing this bell is to summon the saṅgha of the ten directions; may those who hear it all gather like clouds and together attain harmony and benefit. Furthermore, may the sentient beings suffering in the miserable destinies be granted respite.' Therefore, in the *Fu fazang zhuan*, King Kaniṣka, because of great slaughter, fell upon death into a thousand-headed fish, with sword-wheels rotating around his body, reviving as soon as he was cut down. An arhat serving as the saṅgha's karmadāna struck the bell on time. Whenever the sound of the bell was heard, the sword-wheels halted in the air. For this reason, he sent an emissary to request that they strike it continuously, so that my suffering might cease. After seven days had passed, his suffering ceased. A commoner of Shangyuan County in Jiangnan died suddenly of an illness, but his chest remained warm. After three days he revived; it was a mistaken summons. He recounted that he reached a palace courtyard and suddenly saw the former ruler heavily bound in the five wooden fetters. The commoner was terrified and quietly asked: 'How did my lord come to this?' The lord replied: 'I was misled by Song Qiqiu into slaughtering over a thousand who surrendered at Hezhou, and on account of their grievances and appeals I am imprisoned here.' The lord asked the commoner: 'How did you come here?' The commoner recounted in full the affair of the mistaken summons. Hearing that the commoner could return alive, the lord said with both joy and tears: 'I rely on you to return and tell my heir: wherever monasteries and temples ring bells, they should prolong them to last long. In my suffering, only when hearing the bell do I get temporary rest; or if he could cast a bell for me, that would be even better.' The commoner said: 'I am only a lowly subject, with no access to see him. Even if I saw him, what proof could I offer?' The lord pondered deeply and said: 'While on the throne, I once exchanged envoys with the kingdom of Khotan, and they presented me with an auspicious jade heavenly king. I treasured it and often placed it in my topknot when receiving the court of the hundred officials. One day I went to the privy and forgot to remove it, and consequently contracted a headache. A spirit told me in a dream: "If the jade heavenly king is placed in a Buddhist stūpa or inside a Buddha's body, you will recover." I then privately took a craftsman to the Waguan Monastery, hollowed out the left knee of the Buddha to conceal it, and personally sealed it with fragrant clay. Not a single person knows of this; you may use this matter as proof.' When the commoner returned home, he dared not let it drop, and so begged an audience with the ruler to report it all. As expected, the ruler asked what proof there was from the netherworld. The commoner related the matter of the jade heavenly king in detail. The ruler went in person to Waguan Monastery, opened the Buddha's knee, and indeed found it. Moved to tears and beating his breast in grief, he immediately had a bell cast at Qingliang Monastery, engraving upon it: 'Dedicated to Liezu, Emperor Xiaogao, to release him from obscurity and deliver him from distress; a stūpa was erected with the jade image, buried at Mount Jiang.' (The story of Zhixing ringing the bell comes from the *Fayuan*.) The *Ekottarika-āgama* says: 'When the bell is struck, all the sufferings of all the evil paths are halted.' Master Ying, basing himself on the *Nishi chao*, says: 'When the time arrives, one should strike (*piṭa*) the *jiantui*.' Master Ying explains: 'The Sanskrit *piṭa* means "to strike" here; the Sanskrit *ghaṇṭā* means "the wood that is struck" here, either sandalwood or tung tree. There is no direct translation here, because they have neither bells nor chimes.' The *Yinyi zhigui* refutes this, saying: 'As for Brahmā casting a golden bell for the Jetavana Monastery, and Kāśyapa striking a copper *jiantui* at the council, how could there be no bells? It is only that India did not know of stone chimes.' The *Mahīśāsaka-vinaya* says: 'Whatever sounds from clay, wood, copper, or iron is called a *ghaṇṭā*.' Moreover, in the Vinaya there are seven methods for assembling the saṅgha: first, measuring shadows; second, splitting bamboo to make a sound; third, making smoke; fourth, blowing the conch; fifth, beating the drum; sixth, striking the *jiantui*; seventh, chanting that the time has arrived for the venerable ones to observe the poṣadha and recite the precepts. The *Shishi chao* clarifies the method for entering the hall: one should remain outside the door, bare the right shoulder, clasp hands before the chest, collect a reverent mind, and regard the monks inside the hall as identical to the Buddha, pratyekabuddhas, and arhats. Why? Because the three vehicles share the same food of the Dharma. Next, when wishing to enter the hall, if sitting west of the door, one enters from outside the door along the western jamb, lifting the left foot first, entering with a settled mind. If going out the door, one likewise follows the western jamb, lifting the right foot first to exit. If sitting east of the door, the opposite of the above is understood; one must not cross paths inside the door. When wishing to sit, one covers oneself with one's robe, not exposing physical unseemliness. One must know five dharmas: first, one must be compassionate and respectful, esteeming the Dharma and honoring others; second, one should humble oneself like a rag for wiping dust; third, one should know when to sit and rise, carrying oneself in accordance with the proper time; fourth, among those monks, one does not engage in idle chatter; fifth, regarding intolerable matters, one should remain silent. As for the deportment of the assembly, the matter lies in strict order, cleanliness, and observable conduct; then the worldly good mind will arise, and gods and dragons will assist and praise. The *Avataṃsaka* says: 'Fully maintaining the teachings on deportment, one is therefore able to keep the jewel of the Saṅgha unbroken.' The *Mahāprajñāpāramitā-śāstra* says: 'Disciples of the Buddha's Dharma abide together in harmony: first, by the noble and sagely expounding the Dharma; second, by the noble and sagely observing silence.' According to this, when dwelling in the assembly, one only practices these two matters; one must not engage in miscellaneous worldly talk, resembling defiled households and theatrical banter (a play is an entertainment). Furthermore, one values quiet restraint, not noise and disturbance. In chanting sūtras and expounding the Dharma, one must know the proper time.' The *Satyasiddhi-śāstra* says: 'Even if it is Dharma talk, if spoken out of season, it is called frivolous speech.' May future abbots follow this model.