集僧通局篇第二
Chapter 2: The Assembly of Monks and the General Regulations
僧者，以和為義。若不齊集，相有乖離；御法則無成決之功，被事必據入非之位。故建首題集僧之軌度，後明來處之通局。
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.
《四分》文云：當敷座，打楗稚，盡共集一處等。《五分》云：諸比丘布薩時，不時集，妨行道。佛言，當唱時至，若打犍稚、若打鼓、吹螺。使舊住沙彌、淨人打。不得多，應打三通。吹螺亦爾。除漆毒樹、餘木，銅、鐵，凡鳴者聽作。若唱二時至，亦使沙彌淨人唱。住處多，不得遍聞，應高處唱。猶不知集，更相語知。若無沙彌，比丘亦得打。《十誦》中：居士請僧，自於寺內鳴稚。乃至白時至。及送食女人，亦自鳴稚。中食施者亦爾。《增一阿含》云：阿難升講堂，擊犍稚者，此是如來信鼓也。《十誦》中：時僧坊中，無人知時限，唱時至，及打揵稚；又無人灑掃塗治講堂食處；無人相續鋪床；及教人淨果、菜、食中蟲；飲食時，無人行水；眾亂語時，無人彈指等。佛令立維那。《聲論》翻為次第也，謂知事之次第，相傳云悅眾也。若準文中，七種集法：若量影，破竹作聲，作煙，吹貝，打鼓，打犍稚，若唱諸大德布薩說戒時到。亦不言比丘為之。《出要律儀》引《聲論》，翻犍(巨寒反)稚(音地)，此名磬也，亦名為鐘。
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.
上具列文，今須義設。凡施法事，先斟量用僧多少，依數鋪設座席，然後準文鳴鐘，具如〈集僧〉法中。雖人並為之，多無楷式；若依《三千威儀經》，則大有科要多少，節解之法；但時所同廢，雖易而難。今通立一法，總成大準；謂約僧多少，就事緩急，量時用之。若尋常所行，生稚之始，必漸發聲，漸希漸大，乃至聲盡，方打一通；如是至三，名為三下。佛在世時，但有三下，故《五分》云打三通也。後因他請，方有長打。其生起長打之初，亦同三下；中間四稚，聲盡方打；如是漸漸斂稚，漸穊漸小，乃至微末，方復生稚，同前三下。此古師以經律參挍，共立此法；亦有清眾畫樣鐘所者。然初欲鳴時，當依經論建心標為，必有感徵。應至鐘所，禮三寶訖，具儀立念：我鳴此鐘者，為召十方僧眾，有得聞者，並皆雲集，共同和利；又諸有惡趣受苦眾生，令得停息。故《付法藏傳》中：罽膩吒王以大殺害故，死入千頭魚中；劍輪繞身，而轉隨斫隨生。若聞鐘聲，劍輪在空。如是因緣，遣信白令長打，使我苦息。即《增一阿含》云：若打鐘時，一切惡道諸苦，並得停止。此並因緣相召，自然之理不亡。余親承有斂念者，被鬼神送物(云云)。世有濫用知鐘者，此非聖言。諸經論但云打擊檛等。知淨之語，不通於俗及以自為。早須廢捨。
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.
二明來處通局者。初明處之分齊，二明用之通局。
First, clarify the scope of the location; second, clarify the breadth of its application.
初中，界之來意，開制不同，如結界中說。今直明其二種差別。
若作法界，則有三別：有戒場者，四處集僧，各得行事；一在戒場，二在空地，三在大界，四在界外。若無戒場，二處各集。若小界者，既不立相，直指坐處，無外可集。
若論自然，隨處遠近，則有四別：謂聚落、蘭若、道行、水界。皆不為物造，隨人所居，即有分局，故曰自然。當律無文，諸部詳用。
初聚落中，有二。
若可分別者。《十誦》云：於無僧坊聚落中，初作僧坊，未結界，隨聚落界是僧坊界(下文齊行來處，此制分齊，《四分》聚落界取院相)，此內不得別眾。問：蘭若處有僧坊，欲結界，何處集僧？答：《十誦》云：隨聚落即僧坊界。今周匝院相，與聚落之相不分，不須五里集人。故下文，無聚落蘭若，初起僧坊，乃云一拘盧界。故知先有僧坊，即同村界。律中，僧村四相，二界不別。必院相不周，乃可依蘭若集僧。
若聚落有僧不可知者。《僧祇》中：若城邑、聚落，界分不可知者，用五肘弓，七弓種一樹；齊七樹相去，使異眾相見，不犯別眾，各得成就。準相通計，七樹六間，得六十三步。不同前解，七間七十三步半，如《義鈔》廢立。
二明蘭若者。統明蘭若，乃有多種：謂頭陀、寄衣、盜戒、僧界、衣界、難事。且明僧界，餘下隨明。蘭若一界，諸部不定，多言僧界盡一拘盧舍(《明了論疏》云：一鼓聲間)。《雜寶藏》中翻為五里，相傳用此為定。若有難者，如《善見》云：阿蘭若界者，極小方圓七槃陀，一槃陀二十八肘。若不同意者，於外得作法事。計有百九十六肘，肘各尺八，總有五十八步四尺八寸。
三道行界者。《薩婆多》云：比丘遊行時，隨所住處縱廣，有拘盧舍界；此中不得別食、別布薩。亦不明大小？此論解《十誦》律文云：六百步為拘盧舍。
四明水界者。《五分》云：水中自然界者，若在水中行，眾中有力人水灑及處。《善見》云：若擲水、若散沙，已外比丘不妨。取水常流處，深淺皆得作自然，潮水不得。若船上布薩，應下矴，不得繫著岸及水中樹根，謂與陸地界相連。若水中石、木、樹等，悉是水界，謂離陸地者。
今更總論二界之體。
若三種作法，隨處限局，不約方隅。若論自然，則有不定：若聚落中，界分可知，隨其分齊，亦無方圓；不可分別，人解不同。
問：為身四面各取六十三步，為身一面取三十一步半耶？答：四面各取六十三步。故彼文云，七樹之間，異眾相見，而不犯別。此二眾相望，不論界相。問：彼此俱秉羯磨，自然定量，若為廣狹？答：諸說不同，今解：彼此二眾，各一面有三十一步半，通就二眾，則六十三步(此自然常有，不問秉法不秉法，界恒隨定)。故《僧祇》中，異眾者，望二處比丘身也。今若界外無人，則身面各三十一步半，是隨分自然。若有人者，但令異界自然，在我自然界外，無錯涉之過，並成法事。今行事之家，恐有別眾，但為深防，故於方面各半倍之。實而言之，各半減是。故《薩婆多》云：比丘隨遊行住處，有縱廣自然界。問：自然界者，為方圓耶？答：昔云定方。今解不然。若界方者，四維有餘，則無教可準。今言，自然界中，不定方圓。若四面四維，各無異界，此界定圓；若有別界，則尖斜不定。故《十誦》云：方各一拘盧舍者，謂身面所向之方，非謂界形畟方也。文云：弟子隨師，方面遊行，可亦不得四維也。《五分》亦云：去身面拘盧舍也。《善見》亦云：方圓七槃陀界。文自明矣。乃至結大界，以三由旬為量。《明了論》云：合角量取三由旬也。故廣引誠證，定方須廢。
二明用僧分齊。此宗四種論僧。
汎論僧義，並取四人已上，能御聖法，辨得前事者，名之為僧。若狂亂、睡眠、所為之人，通及能所，相有乖越，不入僧數。通而辨僧，則有七種。始從一人，乃至二十人，各有成敗不同，廣如別鈔。
初明四人僧者。謂說戒、結界等事用之。
二、五人僧者。謂邊地受戒、自恣等法。若據《僧祇》，捨墮懺悔，五人僧攝；謂受懺悔主，作白和僧，為他所量，不入僧數。今以當宗不了，《僧祇》為定。
三、十人僧。謂中國受戒。
四、二十人僧。謂出僧殘罪也。
前之四僧，若取能秉法名僧，四人實辨一切羯磨；今隨事用，故須三別。又前四人若據自行，以成僧體，並須清淨；以犯小罪，不應羯磨故。
若論眾法，則有二別：
若為說戒，懺悔滅罪，必須清淨。以有犯者，不得說戒，不得聞戒，不得向犯者懺悔，犯者不得受他解罪故也。
若受戒等生善門中，但取相淨，便堪足數；前人尊仰，便成法事。故開停僧殘行法。犯戒和尚，但令不知，應受戒事。《薩婆多》云：不得用天眼耳知他惡法，但以肉眼見聞等。廣如〈足數〉法中。