Chapter 2: The Assembly of Monks and the General Regulations

A monastic community is defined by harmony. If members do not gather together, discord and separation arise. Without unity, the application of monastic rules becomes ineffective, and handling affairs inevitably falls into error. Therefore, we first establish the proper procedures for convening the assembly, and then clarify the scope of participation.

The *Four-Part Vinaya* states: One should spread out the seating mats, strike the wooden signal, and gather everyone together in one place, and so on.

The *Five-Part Vinaya* states: When the monks gather for the Uposatha, if they do not assemble on time, it hinders the practice. The Buddha said that when the time comes, one should announce it—either by striking the wooden signal, beating a drum, or blowing a conch shell. This should be done by the resident novices or lay attendants. It should not be done excessively; three strikes are sufficient. The same applies to blowing the conch. Except for lacquer trees and poisonous trees, any other wood, copper, or iron that produces sound may be used. If announcing the time for the two periods (morning and noon), it should also be done by novices or lay attendants. If the dwelling place is large and the sound cannot be heard everywhere, the announcement should be made from a high place. If people still do not gather, they should inform one another. If there are no novices, a monk may also strike the signal.

In the *Ten Recitations Vinaya*, when lay devotees invite the monastic community, they themselves strike the signal within the monastery, even announcing the time. Similarly, when women bring food offerings, they also strike the signal themselves. The same applies to midday meal donors.

The *Ekottara Āgama* states: When Ānanda ascends the lecture hall and strikes the wooden signal, this is the Tathāgata's drum of faith.

In the *Ten Recitations Vinaya*, when there is no one in the monastic quarters who knows the time, announces the time, or strikes the wooden signal; when no one sweeps, cleans, or prepares the lecture hall and dining area; when no one arranges the seating mats in order; when no one instructs others to remove insects from fruits, vegetables, or food; when no one serves water during meals; and when the assembly becomes disorderly and no one signals for silence—the Buddha established the position of the *karmadāna* (monastic overseer).

The *Śabda-vidyā* translates this as "order," meaning knowing the sequence of duties. It is traditionally called "the one who pleases the assembly." According to the text, there are seven methods for gathering: measuring shadows, breaking bamboo to make sound, making smoke, blowing a conch, beating a drum, striking the wooden signal, or announcing, "Venerable ones, it is time for the Uposatha and the recitation of the precepts." It does not say that monks must perform these tasks.

The *Essentials of Vinaya* cites the *Śabda-vidyā*, translating *khaṇḍa* (wooden signal) as a chime stone, also called a bell.

The text above outlines the procedures, which now require explanation. Whenever conducting a Dharma ceremony, first consider the number of monastics needed, arrange seats accordingly, and then follow the text to strike the bell, as detailed in the "Gathering the Sangha" method. Although many people perform this, few follow a proper standard. According to the *Sutra of Three Thousand Dignified Observances*, there are detailed guidelines on the number and rhythm of strikes. However, these practices have largely fallen out of use, making what seems simple actually difficult.

Now, a unified method is established to serve as a general standard: adjust according to the number of monastics, the urgency of the matter, and the timing. For ordinary practices, at the beginning of the gentle strike, start softly, gradually increasing in volume until the sound fades, then strike once fully. Repeat this three times—this is called "three strikes." In the Buddha’s time, there were only three strikes, as stated in the *Five-Part Vinaya*: "strike three times." Later, due to requests, prolonged striking was introduced.

The start of prolonged striking follows the same pattern as the three strikes: begin with four gentle strikes, letting each sound fade completely before striking again. Gradually soften and shorten the strikes until they become very faint, then resume with gentle strikes as in the initial three. This method was established by ancient masters through cross-referencing sutras and vinaya, and some monastic communities have even drawn diagrams for the bell.

Before striking the bell, one should first set the intention based on sutras and treatises, as there will be a responsive sign. Approach the bell, pay respects to the Three Jewels, and with proper demeanor and focused mind, reflect: "I strike this bell to summon monastic practitioners from the ten directions. May all who hear it gather together to harmoniously share in the benefits. May all suffering beings in the evil realms find respite from their torment."

As recorded in the *Dharma Transmission Treasury*: King Kanisha, due to his great acts of killing, was reborn as a thousand-headed fish, with a wheel of swords revolving around his body, cutting him again and again as it regrew. When he heard the bell, the wheel of swords halted in mid-air. For this reason, he sent a message requesting prolonged striking so his suffering might cease. Similarly, the *Ekottara Agama* states: "When the bell is struck, all sufferings in the evil realms temporarily cease." This is due to the natural principle of interconnected causes and conditions resonating.

I have personally witnessed those who focused their minds receiving offerings sent by spirits. Some misuse the term "knowing the bell," but this is not found in the sacred texts. The sutras and treatises only mention "striking" or "beating." The phrase "knowing purity" does not apply to laypeople or self-serving purposes and should be abandoned early on.

First, clarify the scope of the location; second, clarify the breadth of its application.