Ghanti is a Sanskrit word that refers to any instrument that is used to ring. Anything that we use as a bell is termed a ghanti in general. Moreover, according to the vinaya context, it is the wooden block instrument that gathers the sangha whenever they have to attend the ‘three fundamental practices’1 and other monastic activities.
There are four kinds of ghanti, based upon their size: big, medium, small, and smallest. According to the “body and its limbs”, it is of two types: the ghanti itself and the striker. The striker is known in Tibetan as genyog and dungyug, which literally mean the striker that is used to hit the ghanti. Based upon the manner of beating, there are five kinds. The manner of beating is different for different activities such as to gather the monks, carry out monastic activities, expel those (monks) who break the vinaya rules, quash the harmers, and take out a corpse. Other than these, it is also used during meals. The ghanti is an object that is struck according to the five manners of striking. It was bestowed by Buddha Shakyamuni to divide things among the monastic community that are offered by benefactors. Thus, the ghanti is also an object used during vinaya practices.
Both the ghanti and the striker should be made from any of the fifteen or sixteen different woods. As the Sutra of the Ghanti says:
Whoever wishes to make a ghanti,
Must examine its raw material carefully.
Ashadtha, red sandal, gyatar, the Palmyra, kinshuk,
Aloe, Vitex negundo (Chinese chastetree), mango, Hippophae, amalaki, tingtisara, and ashoka.
If these are not found, it can also be made out of clover.
The same sutra explains about its shape and size:
It is to be made eighty-four finger widths in height
And six finger widths in breadth.
The ghanti is consecrated by focusing on the unborn, ultimate sphere which is free from constructs. As the same sutra states:
Consecrate it by focusing on it as firm, unproduced, imperishable,
Ungenerated from the beginningless time, virtuous, and ultimate form.
After having done the consecration, it is the worthy to use.
The ghanti can be struck by novice or fully ordained monks, and lay practitioners. As the sutra says:
A fully ordained monk,
Or a novice can strike it at the scheduled time.
Even a lay practitioner can strike it during the restoration practice.
The ghanti is struck to gather the monks during vinaya practices such as restoration, summer retreat, releasing from the summer retreat and others. To strike it, one first places the ghanti on a stand. Focusing on that, one thinks about the qualities of the Three Jewels and lays out a dingwa (a small mat used by monks), wears a choegö (a robe worn by monks) and makes three prostrations. The dingwa has to be fully spread out during the prostrations and folded into quarters when striking. Then, one lifts the ghanti with the left hand from left side and places it on the left shoulder. One slides the striker three times on the stand then hits three gyuds (an uninterrupted beating sound) and finally three togs (big snapping sounds). For one gyud, it has to be struck to a crescendo from the first to the eighteenth strike and to a decrescendo from the nineteenth to the thirty-sixth strike. This has to be repeated three times. There must be one hundred and eight beats altogether.
As described in the sutra,
To carry out the ritual of bestowing vows and restoration activities such as po (shifting the seat of a monk to the end of the line when he transgresses the monastic rules), gu (tasks carried out by the monk to please the sangha), yung (to expel), and others. For these purposes, the ghanti has to be hit one gyud and three togs.
To abandon disharmony, a small ghanti should be struck. To overturn harmful activities, a ghanti should be struck until they are pacified. To carry a corpse outside, a small gyud should be sounded without any tog. Moreover, to eat food, first strike a small ghanti until the monks finish their offering to the Three Jewels and washing their begging bowls. Then, strike it loudly to gather all the monks. If this is inaudible to the big gathering, a big drum should be beaten.
The ghanti can be struck from the upper part of a building or a higher elevation. As stated by the sutra:
It can be struck from the top of a temple or the middle storey.
Like a wish-fulfilling gem, it also accomplishes whatever we desire if we strike it properly. Thus, it says in the sutra:
Wherever the sound of a ghanti chimes,
There will be glory and prosperity,
People’s aspirations will be fulfilled, and there will be a good harvest.
There will be no fear of enemy troops,
And grains will not deteriorate.
By receiving the blessing of the buddhas,
Evil ones can be brought under control.
The sound of the Dharma [ghanti],
Will even tremble the bhavagra (pinnacle of existence).
The realms of hell and those of the hungry ghosts
Will undoubtedly be destroyed as well.
Everyone will have faith in the Buddha,
And will be inclined towards the Dharma.
The Sangha will be in accord with the Vinaya,
And even the number of scholars will increase.
Desire, anger and ignorance
Will disappear gradually.
If the ghanti is not played properly, instead of instilling the seed of liberation by making others happy, as a result of going beyond the instruction of the Buddha, it is like engaging in a moral lapse. There are also moral faults if it is not made with appropriate material, and in the right shape and size. Thus, the sutra says:
If the ghanti is struck by an inappropriate material of an inaccurate size,
And if it does not produce sounds while striking,
There will be calamity in that country.
Monks in the monastery will be inharmonious,
Will suffer diseases, and there will be conflicts among them.
[The monastery] will be overcome by non-Buddhists, and evil ones will come.
The beings of that country will fall into disarray,
And even the monasteries will get destroyed and the Dharma will deteriorate.
The lord of the demons will not let the monks observe the vows.
There are many deeper purposes for the ghanti, as the sutra details:
“The Bhagavat said, ‘Prasenajit, it is the mother of all beings and generates the buddhas and bodhisattvas. It is prostrated to, offered to, contemplated on, and visualized by all the shravakas (hearers), pratyekabuddhas (solitary realizers) and the samyak-sambuddhas (perfect buddhas). Its sound, the perfection of wisdom, can perfectly guide beings, suppress the tirthikas, eliminate attachment, nurture the mind of enlightenment, develop the enlightened mind, and will obtain the opportunity to rely upon the buddhas when they appear. It pacifies conflict, quarrels, fighting, arguments, suffering, nightmares, the disappearance of all good circumstances, sudden epidemics, death, premature death, and infectious diseases. It also overcomes enemy troops, devours evil ones, eliminates suffering, increases good fortune, lengthens life and grants health, pacifies the horror of death, and heightens freedom and prosperity. Whoever rejoices after hearing it will receive such results like possessing a wish-fulfilling jewel. The transcendental wisdom which is the mother of all shravakas, pratyekabuddhas, bodhisattvas and buddhas, appears in the form of the ghanti.’”
By Rigzod Editors
