○集眾篇第四
Gathering the Assembly
此篇大門有三一鳴穉二集僧三分齊。
This chapter has three main sections: first, the sounding of the bell; second, the gathering of the monastic community; third, the distribution of offerings.
第一鳴穉者五分初打三通後因他請方有長打付法藏經云長打意存濟苦增一阿含經云若打鐘時一切惡道諸苦竝停又說二偈除五百億劫生死之重罪降伏魔力冤除結盡無餘露地擊犍穉比丘聞當集諸欲聞法人度流生死海聞此玅響音盡當雲集此既知如此維那將欲鳴穉先具威儀禮十方佛已至誠為物召集十方賢聖之意然後漸漸生槌令從微至著不得麤心大打驚動眾心西傳云時至應臂吒犍穉臂吒者此云打犍穉者此云所打之木或用檀桐木等彼無鐘磬故多打木集人也五分布薩不時集妨行道佛言唱時至若打犍穉若打鼓吹螺使舊住沙彌淨人不得多打應打三通在處多不得徧聞高處唱之猶不知集應更相語知集若無沙彌淨人比丘亦得打(尼準同僧)十誦云居士請僧自於寺內鳴穉乃至白時至及送食女人亦自鳴穉此律若唱時到亦言沙彌白衣為之(今時諸寺僧尼立制不許沙彌白衣打鐘此迷教甚矣)。
第二集僧者此有二種第一若作法界攝僧盡須界內集除說欲不犯第二若自然界則有二節一可分別聚落謂城外村坊邊夷城邑人民稀尠可得分別隨義立名也即準十誦於無僧坊聚落中初作僧坊未結界相隨聚落界是僧坊界下文齊行來處此內不得別眾此應是可分別聚落也此律聚落界取其院相二不可分別聚落者謂中華之處人民繁多不可分別隨義立名也即準僧祇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此應是不可分別聚落也義準相通計七樹六間總有六十三步(蘭若道行水界此之三種希故不論)。
The second, gathering the Sangha: This has two types.
First, if it is a Dharma-boundary (法界) that encompasses the Sangha, all must gather within the boundary, except for those who have expressed their absence due to legitimate reasons and are not at fault.
Second, if it is a natural-boundary (自然界), then there are two sections:
One is a distinguishable settlement, referring to villages outside the city walls, remote hamlets, or towns with sparse population where distinctions can be made and names can be established according to the meaning. This follows the *Ten Recitations*: in a settlement without a Sangha dwelling, when initially establishing a Sangha dwelling without a fixed boundary, the settlement's boundary serves as the Sangha dwelling's boundary. The text below states: "Up to the distance one can travel." Within this, one must not act separately from the assembly. This should refer to a distinguishable settlement. In this Vinaya, the settlement's boundary is determined by its enclosure.
Two is an indistinguishable settlement, referring to places in the central regions where the population is dense and distinctions cannot be made, so names are established according to the meaning. This follows the *Sangha Regulations*: if the boundaries of a city, town, or settlement are unknown, use a five-cubit bow to measure seven bows' length and plant a tree. Up to seven trees, spaced so that different assemblies can see each other without fault of acting separately, each can achieve completion. This should refer to an indistinguishable settlement. According to the meaning, it is generally understood that seven trees with six intervals total sixty-three steps.
(The wilderness, paths, and water boundaries are rarely discussed here.)
第三分齊者此總明僧有四種一四人僧者極少說戒捨墮者是二五人僧者謂極少邊地受具自恣者是(若準僧祇捨墮亦入五人僧攝即類自恣亦然)三十人僧者謂極少中國受戒者是(準尼二眾各十人也)四二十僧者謂極少懺僧殘出罪者是(尼懺出罪僧尼各須二十同大僧也)義云前之四僧各據自行為言竝須清淨如已犯小罪不應羯磨故若據眾法則有二種若為說戒懺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懺悔若為受戒生善門者未必取體但使三根相淨令前人起尊仰心便成受具故律云弟子雖知和尚犯重而不知向如是人邊受戒不得亦開成受當知但取相淨。
Regarding the third division, the assembly, this broadly explains that there are four types of sangha:
1. A sangha of four people: This is the minimum number for reciting the precepts and performing the *shěduò* (abandonment and falling) ceremony.
2. A sangha of five people: This refers to the minimum number for performing ordinations in border regions and for the *zìzī* (self-purification) ceremony. (According to the *Sengqi Lü*, the *shěduò* ceremony also falls under the sangha of five people, similar to the *zìzī* ceremony.)
3. A sangha of ten people: This refers to the minimum number for performing ordinations in the central regions. (For the nuns' community, each of the two assemblies requires ten people.)
4. A sangha of twenty people: This refers to the minimum number for performing repentance for the *sēngcán* (sangha remains) offense and for the removal of transgressions. (For nuns repenting and removing offenses, both the monks' and nuns' communities require twenty people each, the same as for the great sangha.)
The meaning is as follows: The first four types of sangha are each discussed in terms of their own conduct and must all be pure. For example, if someone has committed a minor offense, they should not participate in the *jiémó* (formal act). However, when considering the rules of the assembly, there are two categories:
If it is for reciting the precepts or repenting for offenses, purity is essential. Those who have committed offenses may not recite the precepts, listen to the precepts, repent to those who have committed offenses, or receive repentance from others.
If it is for ordination, which is a gateway to generating goodness, it is not necessarily about the essence of purity. Rather, it is about ensuring that the three roots (of faith, morality, and wisdom) are harmoniously pure, allowing the recipient to develop a sense of reverence and respect. In this way, ordination can be successfully completed. Therefore, the Vinaya states: "Even if a disciple knows that their preceptor has committed a grave offense but does not know to whom to turn, they may still receive ordination from such a person and it is valid." From this, it is understood that what matters is the harmony and purity of the relationship.