T17n0785_得道梯橙錫杖經

大正藏第 17 冊 No. 0785 得道梯橙錫杖經

No. 785

得道梯橙錫杖經

失譯人名今附東晉錄

爾時世尊告諸比丘：「汝等皆應受持錫杖。所以者何？過去諸佛執持錫杖，未來諸佛執持錫杖，現在諸佛亦執是杖。如我今日成佛世尊，亦執如是應持之杖。過去、未來、現在諸佛，教諸弟子亦執錫杖。是以我今成佛世尊，如諸佛法，以教於汝。汝等今當受持錫杖。所以者何？是錫杖者，名為智杖，亦名德杖。彰顯聖智，故名智杖；行功德本，故曰德杖。如是杖者，聖人之表式、賢士之明記、趣道法之正幢、建念義之志，是故汝等咸持如法。」

爾時尊者迦葉從坐而起，整衣服偏袒右肩，合掌䠒跪而白佛言：「世尊！云何名錫杖？云何而受持？唯然世尊！愿敷演說，我等奉行。」

佛告迦葉：「諦聽善思！當爲汝說。

「所言錫杖者，錫者輕也。依倚是杖，得除煩惱，出於三界，故曰輕也。錫者明也。持杖之人，得智慧明，故曰明也。錫言不回。持是杖者，能出三有，不復染著，故曰不回。錫言惺也。持是杖者，惺𡩺苦、空、三界結使，明瞭四諦、十二緣起，故曰惺也。錫言不慢。持是杖者，除斷慢業，故曰不慢。錫者言疏。持此杖者，與五欲疏，

【現代漢語翻譯】現代漢語譯本《得道梯橙錫杖經》

失譯人名，今附東晉錄

爾時，世尊告訴各位比丘：『你們都應該受持錫杖。為什麼呢？過去諸佛執持錫杖，未來諸佛執持錫杖，現在諸佛也執持這錫杖。就像我今日成佛世尊，也執持這樣應持的錫杖。過去、未來、現在諸佛，教導弟子們也執持錫杖。因此我今成佛世尊，依照諸佛的法則，來教導你們。你們現在應當受持錫杖。為什麼呢？這錫杖，名為智杖，也名德杖。彰顯聖人的智慧，所以名為智杖；行持功德的根本，所以叫做德杖。這樣的錫杖，是聖人的表徵、賢士的明顯標誌、通往正道的旗幟、建立正念的標誌，因此你們都應當如法受持。』

當時，尊者迦葉（Kasyapa）從座位上站起來，整理衣服，袒露右肩，合掌跪拜，對佛說：『世尊！什麼叫做錫杖？應該如何受持？懇請世尊詳細解說，我們願意奉行。』

佛告訴迦葉（Kasyapa）：『仔細聽，好好思考！我將為你們解說。

所謂的錫杖，『錫』的意思是輕。依靠這錫杖，能夠去除煩惱，脫離三界，所以說是『輕』。『錫』的意思是明。持錫杖的人，能夠得到智慧光明，所以說是『明』。『錫』的意思是不迴轉。持這錫杖的人，能夠脫離三有（欲有、色有、無色有），不再染著，所以說『不迴轉』。『錫』的意思是覺醒。持這錫杖的人，能夠覺醒苦、空、三界結使，明瞭四諦（苦、集、滅、道）、十二緣起，所以說是『覺醒』。『錫』的意思是不慢。持這錫杖的人，能夠去除斷除傲慢之業，所以說『不慢』。『錫』的意思是疏遠。持這錫杖的人，與五欲（色、聲、香、味、觸）疏遠。

【English Translation】 English version The Sutra of the Ladder-like Staff of Attaining the Path

Name of the translator lost, now appended to the Eastern Jin record

At that time, the World Honored One told the Bhiksus (monks): 'You should all receive and uphold the Khakkhara (錫杖, a mendicant's staff). Why? Because past Buddhas held the Khakkhara, future Buddhas will hold the Khakkhara, and present Buddhas also hold this staff. Just as I, the World Honored One who has become a Buddha today, also hold such a staff that should be held. Past, future, and present Buddhas taught their disciples to also hold the Khakkhara. Therefore, I, the World Honored One who has now become a Buddha, teach you according to the Dharma of all Buddhas. You should now receive and uphold the Khakkhara. Why? This Khakkhara is called the Staff of Wisdom, and also the Staff of Virtue. It manifests the wisdom of the sages, hence it is called the Staff of Wisdom; it performs the root of meritorious deeds, hence it is called the Staff of Virtue. Such a staff is the symbol of the sages, the clear mark of the virtuous, the correct banner of the path to Dharma, and the sign of establishing mindfulness. Therefore, you should all uphold it according to the Dharma.'

At that time, the Venerable Kasyapa (迦葉) rose from his seat, arranged his robes, bared his right shoulder, joined his palms, knelt down, and said to the Buddha: 'World Honored One! What is called the Khakkhara? How should it be received and upheld? May the World Honored One explain it in detail, so that we may follow it.'

The Buddha told Kasyapa (迦葉): 'Listen carefully and contemplate well! I will explain it to you.

'The so-called Khakkhara, 'Khakkha' means light. Relying on this staff, one can eliminate afflictions and escape the Three Realms, hence it is called 'light'. 'Khakkha' means bright. The person who holds the staff obtains the light of wisdom, hence it is called 'bright'. 'Khakkha' means non-returning. The person who holds this staff can escape the Three Existences (Three Realms of Existence: desire realm, form realm, formless realm) and no longer be attached, hence it is called 'non-returning'. 'Khakkha' means awakening. The person who holds this staff can awaken to suffering, emptiness, and the fetters of the Three Realms, and clearly understand the Four Noble Truths (suffering, origin, cessation, path) and the Twelve Links of Dependent Origination, hence it is called 'awakening'. 'Khakkha' means non-arrogant. The person who holds this staff can eliminate and cut off the karma of arrogance, hence it is called 'non-arrogant'. 'Khakkha' means distancing. The person who holds this staff distances themselves from the five desires (form, sound, smell, taste, touch).

斷貪愛結，散壞諸陰，遠離五蓋，志趣涅槃，疏有為業，故曰疏也。錫言採取，持是杖者，採取諸佛戒、定、慧寶，獲得解脫，故曰採取。錫者成也。持是杖者，成就諸佛法藏，如說修行，不令缺減，悉具成就，故曰成也。」

佛告迦葉：「如是錫字，其義廣多，不可具陳，汝今且當如是受持。」

迦葉白佛言：「世尊！是錫杖者，其義如是，云何智杖，乃至建念義之志？唯然世尊！愿為敷演。」

佛言：「是錫杖者，為修智士，廣修多聞，解世出世，分別善惡，有為無為，有漏無漏，了智無礙，智慧成就，故曰智杖。

「為持禁戒、忍辱、禪定、一心不亂、常修福業、無時懈怠，如救頭然，故曰德杖。

「攝持是杖，如斯之人，內具十六行（謂四諦：苦、集、滅、道。四等：慈、悲、喜、舍。四禪：初禪、二禪、三禪、四禪。四無色定：空處、識處、不用處、非想非非想處），復具三十七行（謂：三十七助道法）。於是法中，了了分別，自身作證，不隨音聲；於是法中，而自遨戲，入空、無相、無愿解脫門，自在無難，名之為聖。內有是德，外執錫杖，表式此人，必有聖德。戒定忍慧，三明六通，及八解脫，皆悉具有，以記此人，望表生敬，故曰聖人之表式也。

「賢士之明

【現代漢語翻譯】現代漢語譯本：斷除貪愛的束縛，破除諸陰（五蘊：色、受、想、行、識），遠離五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋），立志趣向涅槃（寂滅），疏遠有為的業行，所以稱為『疏』。錫杖的含義是採取，持有錫杖的人，是採取諸佛的戒、定、慧寶，獲得解脫，所以稱為『採取』。錫，是成就的意思。持有錫杖的人，是成就諸佛的法藏，如教奉行，不令缺少減損，全部具足成就，所以稱為『成』。」

佛告訴迦葉（佛陀十大弟子之一）：「像這樣，錫字，它的意義廣大眾多，不能全部陳述，你現在姑且這樣受持。」

迦葉（佛陀十大弟子之一）對佛說：「世尊！這錫杖的意義是這樣，那麼什麼是智杖，乃至建念義的志向？唯愿世尊！為我敷演解說。」

佛說：「這錫杖，是為修習智慧的人，廣泛修習多聞，瞭解世間和出世間，分別善惡，有為和無為，有漏和無漏，明瞭智慧沒有障礙，智慧成就，所以稱為『智杖』。

『為持守禁戒、忍辱、禪定、一心不亂、常常修習福業、沒有一時懈怠，如同救頭燃，所以稱為『德杖』。

『攝持這錫杖，像這樣的人，內在具有十六行（指四諦：苦、集、滅、道。四等：慈、悲、喜、舍。四禪：初禪、二禪、三禪、四禪。四無色定：空處、識處、不用處、非想非非想處），又具有三十七行（指：三十七助道品）。對於這些法，明明白白地分別，自身作證，不隨從音聲；對於這些法，而自在遨遊，進入空、無相、無愿解脫門，自在沒有困難，名為聖人。內在有這樣的德行，外在執持錫杖，表示這個人，必定有聖人的德行。戒定忍慧，三明六通，以及八解脫，全都具有，用來記識這個人，希望表示尊敬，所以稱為聖人的表式。

『賢士的明

【English Translation】 English version: 'Cutting off the bonds of craving, breaking down the aggregates (Skandhas: form, feeling, perception, mental formations, consciousness), distancing oneself from the five coverings (greed, hatred, sloth, restlessness, doubt), aspiring towards Nirvana (extinction), shunning conditioned actions, hence called 'distancing'. The meaning of the Khakkhara (monk's staff) is 'to take'. One who holds this staff takes the jewels of the Buddhas' precepts, concentration, and wisdom, attaining liberation, hence called 'taking'. Khakkhara means 'accomplishment'. One who holds this staff accomplishes the Dharma treasury of the Buddhas, practicing as taught, without deficiency or reduction, fully accomplishing everything, hence called 'accomplishment'.'

The Buddha told Kashyapa (one of the Buddha's ten great disciples): 'Thus, the word Khakkhara, its meaning is vast and numerous, impossible to fully state. For now, you should receive and uphold it in this way.'

Kashyapa (one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One! The meaning of this Khakkhara is thus. What then is the Wisdom Staff, and the aspiration for the meaning of establishing mindfulness? May the World Honored One! Please explain it for me.'

The Buddha said: 'This Khakkhara is for those who cultivate wisdom, widely study and hear, understand the mundane and supramundane, distinguish between good and evil, conditioned and unconditioned, defiled and undefiled, comprehend wisdom without obstruction, and achieve wisdom, hence called 'Wisdom Staff'.

'It is for upholding precepts, patience, meditation, one-pointedness of mind, constantly cultivating meritorious deeds, without a moment of懈怠 (xie dai: laxity), like saving one's head from burning, hence called 'Virtue Staff'.

'Holding this staff, such a person inwardly possesses the sixteen practices (referring to the Four Noble Truths: suffering, origination, cessation, path; the Four Immeasurables: loving-kindness, compassion, joy, equanimity; the Four Dhyanas: first dhyana, second dhyana, third dhyana, fourth dhyana; the Four Formless Realms: realm of infinite space, realm of infinite consciousness, realm of nothingness, realm of neither perception nor non-perception), and also possesses the thirty-seven practices (referring to the Thirty-Seven Factors of Enlightenment). Within these Dharmas, they clearly distinguish, personally realize, not following sounds; within these Dharmas, they freely roam, entering the empty, signless, and wishless gates of liberation, free and without difficulty, called a Sage. Inwardly possessing such virtue, outwardly holding the Khakkhara, it signifies that this person certainly has the virtue of a Sage. Precepts, concentration, patience, wisdom, the three understandings, the six supernormal powers, and the eight liberations are all possessed, to mark this person, hoping to express respect, hence called the symbol of a Sage.

'The clarity of a virtuous person

記者：內有智性，故曰賢士。明記此人內有智性，習功德本，於法增進，善心成辦，故曰賢士明記。

「此人不久之間，智慧成就，入無為處，寂然宴靜，涅槃安樂，第一義道，故曰趣道之法幢。

「建念義之志者，是杖有三鬲。見三鬲重，則念三塗苦惱，則修戒、定、慧；念三災老病死，則除三毒貪、瞋、癡；念三界之無常，則信重於三寶、除三惡、斷三漏、凈三業，欲具三明、入三解脫、得三念處、通三達智，故立三鬲，以相重也。

「復有四鈷者，用斷四生、念四諦、修四等、入四禪、凈四空、明四念處、堅四正勤、得四神足，故立四楞。

「通中鬲五，用斷五道苦惱輪迴，修五根、具五力、除五蓋、散五陰，得五分法身，故立五也。

「十二環者，用念十二因緣，通達無礙，修行十二門禪，令心無患。

「三重四楞合數成七，以念如來七覺意法，成就七聖財。

「通鬲鉆八，用念八正道，得八解脫，除滅八難，故用八也。略說錫杖其義如是！汝當善持。」

迦葉白佛：「如是世尊！如聖法教。」

爾時迦葉復白佛言：「世尊！三世諸佛法同是也？」佛言：「有杖是同，若用不同，或有四鈷；或有二鈷，環數無別；但我今日四鈷十二環，用是之教。二

{ "translations": [ "現代漢語譯本", "記者：因為內心具有智慧，所以稱為『賢士』。要清楚記住，這個人內心具有智慧，修習功德的根本，在佛法上不斷進步，成就善良的心，所以稱為『賢士明記』。", "『這個人不久之後，智慧就會成就，進入無為的境界，寂靜安寧，得到涅槃的安樂，達到第一義的道路，所以稱為趣向正道的法幢。』", "『建立正念意義的志向者，所持的錫杖有三個隔斷（鬲，gé，通『膈』，這裡指錫杖上的分節）。看到這三個隔斷的意義重大，就想到三塗（地獄、餓鬼、畜生）的苦惱，於是修習戒、定、慧；想到三災（水災、火災、風災）和老、病、死，就去除貪、嗔、癡這三種毒；想到三界（欲界、色界、無色界）的無常，就更加信奉三寶（佛、法、僧），去除三種惡行，斷除三種煩惱，凈化身、口、意三種業，想要具備三明（宿命明、天眼明、漏盡明），進入三種解脫（空解脫門、無相解脫門、無作解脫門），得到三種念處（身念處、受念處、心念處），通達三種智慧（聞慧、思慧、修慧），所以設立三個隔斷，以示其重要。』", "『又有四個棱角（鈷，gǔ），用來斷除四生（胎生、卵生、濕生、化生），憶念四諦（苦、集、滅、道），修習四等心（慈、悲、喜、舍），進入四禪（初禪、二禪、三禪、四禪），凈化四空定（空無邊處定、識無邊處定、無所有處定、非想非非想處定），明瞭四念處（身念處、受念處、心念處、法念處），堅定四正勤（已生惡令斷、未生惡令不生、未生善令生、已生善令增長），得到四神足（欲神足、精進神足、心神足、思惟神足），所以設立四個棱角。』", "『貫通中間的五個隔斷，用來斷除五道（地獄、餓鬼、畜生、人、天）的苦惱輪迴，修習五根（信根、精進根、念根、定根、慧根），具備五力（信力、精進力、念力、定力、慧力），去除五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋），散滅五陰（色陰、受陰、想陰、行陰、識陰），得到五分法身（戒身、定身、慧身、解脫身、解脫知見身），所以設立五個隔斷。』", "『十二個環，用來憶念十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），通達無礙，修行十二門禪，使內心沒有憂患。』", "『三個隔斷和四個棱角加起來總數為七，用來憶念如來的七覺支法（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支），成就七聖財（信、戒、慚、愧、聞、舍、慧）。』", "『貫通隔斷的八個孔，用來憶念八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定），得到八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定身作證），消除八難（地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、佛前佛後），所以使用八個孔。簡略地說，錫杖的意義就是這樣！你應該好好地持有它。』", "迦葉（Kasyapa）對佛說：『是的，世尊！正如您神聖的佛法教導。』", "這時，迦葉又對佛說：『世尊！過去、現在、未來三世諸佛的教法都是一樣的嗎？』佛說：『有錫杖這一點是相同的，但用法不同，有的有四個棱角，有的有兩個棱角，環的數量沒有區別；但我今天用四個棱角和十二個環，就是用這樣的教法。』", "", "english_translations": [ "English version", "Reporter: Because one possesses wisdom within, they are called a 'Wise Person'. Clearly remember that this person has wisdom within, practices the roots of merit, continuously progresses in the Dharma, and accomplishes a virtuous mind; therefore, they are called a 'Wise Person with Clear Memory'.", "'This person, before long, will achieve wisdom, enter the realm of non-action (Nirvana), be peaceful and tranquil, attain the bliss of Nirvana, and reach the path of the ultimate truth; therefore, it is called a Dharma banner leading to the path.'", "'One who establishes the aspiration for the meaning of mindfulness holds a staff with three sections (鬲, gé, refers to the sections on the staff). Seeing the significance of these three sections, one contemplates the suffering of the three evil realms (hell, hungry ghosts, animals), and thus cultivates morality (sila), concentration (samadhi), and wisdom (prajna); contemplating the three calamities (water, fire, wind) and old age, sickness, and death, one eliminates the three poisons of greed (raga), hatred (dvesha), and delusion (moha); contemplating the impermanence of the three realms (desire realm, form realm, formless realm), one increases faith in the Three Jewels (Buddha, Dharma, Sangha), eliminates the three evil deeds, cuts off the three outflows (sense desires, becoming, ignorance), purifies the three karmas (body, speech, mind), desires to possess the three kinds of knowledge (knowledge of past lives, divine eye, extinction of outflows), enters the three doors of liberation (emptiness, signlessness, wishlessness), attains the three foundations of mindfulness (mindfulness of body, feeling, mind), and comprehends the three kinds of wisdom (hearing, thinking, cultivation); therefore, three sections are established to emphasize their importance.'", "'Furthermore, there are four prongs (鈷, gǔ), used to cut off the four kinds of birth (womb-born, egg-born, moisture-born, transformation-born), contemplate the Four Noble Truths (suffering, origin, cessation, path), cultivate the four immeasurables (loving-kindness, compassion, joy, equanimity), enter the four dhyanas (first dhyana, second dhyana, third dhyana, fourth dhyana), purify the four formless realms (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception), clarify the four foundations of mindfulness (mindfulness of body, feeling, mind, dharma), strengthen the four right efforts (preventing unwholesome states from arising, abandoning unwholesome states that have arisen, arousing wholesome states that have not arisen, maintaining and perfecting wholesome states that have arisen), and attain the four miraculous powers (power of will, power of effort, power of mind, power of investigation); therefore, four prongs are established.'", "'Penetrating the five sections in the middle is used to cut off the suffering and cycle of rebirth in the five paths (hell, hungry ghosts, animals, humans, devas), cultivate the five roots (faith, effort, mindfulness, concentration, wisdom), possess the five powers (faith, effort, mindfulness, concentration, wisdom), eliminate the five coverings (sensual desire, ill-will, sloth and torpor, restlessness and remorse, doubt), scatter the five aggregates (form, feeling, perception, mental formations, consciousness), and attain the fivefold Dharma body (moral conduct, concentration, wisdom, liberation, knowledge and vision of liberation); therefore, five sections are established.'", "'The twelve rings are used to contemplate the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), achieving unobstructed understanding, and to practice the twelve gates of dhyana, so that the mind has no worries.'", "'The sum of the three sections and four prongs is seven, used to contemplate the seven factors of enlightenment of the Tathagata (mindfulness, investigation of phenomena, energy, rapture, tranquility, concentration, equanimity), and to accomplish the seven noble riches (faith, moral conduct, shame, remorse, learning, generosity, wisdom).'", "'Penetrating the eight holes in the sections is used to contemplate the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), attain the eight liberations (liberation through contemplation of impurity, liberation through contemplation of purity, liberation through contemplation of nothingness, liberation through contemplation of neither perception nor non-perception, cessation of perception and feeling), and eliminate the eight difficulties (hell, hungry ghosts, animals, long-lived gods, border regions, blindness, deafness, and muteness, worldly cleverness, before or after a Buddha); therefore, eight holes are used. Briefly speaking, the meaning of the staff is like this! You should hold it well.'", "Kasyapa (迦葉) said to the Buddha: 'So it is, World Honored One! Just as the sacred Dharma teaches.'", "At that time, Kasyapa again said to the Buddha: 'World Honored One! Are the teachings of the Buddhas of the past, present, and future the same?' The Buddha said: 'Having a staff is the same, but the usage is different; some have four prongs, and some have two prongs, the number of rings is not different; but today I use four prongs and twelve rings, and this is the teaching I use.'" ] }

鈷者，迦葉如來之所制立，令諸眾生記念二諦（世諦、第一義諦），以立其義。」

爾時世尊！說此法已，尊者迦葉、千二百眾及諸大會！皆悉歡喜，頂戴奉行。◎

◎凡體法，上臺法天，下臺法地，四支法四天王；十二環法十二因緣，包含天地人天上下，無不斯盡。凡發慈，廣生萬行，物不準此，已起善本。

持此杖法，赍天挾地，著左脅下，以小指句之；使兩頭平正，不令高下；鳴則常鳴，不令聲絕；其聲均細調和，恒使若初；若初無聲，訖一行處不令有聲；若初有聲，訖一行處常令有聲；亦使粗細一等，不得或粗或細；僧置左足、尼置右足；不得著地；若檀越不出，近至三家，遠滿七家，若不得，更不容多過，若過非行者法。若限內得食，持杖懸之樹上，勿令著地；若無樹著地，就地平處一，不令傾側。眠時安杖與身相順，置之床后，正與身齊，不令前卻。持行路、止息時，頭常向日，勿令倒逆違背。持此杖即持佛身，萬行盡在其中，謂持天挾地。

並觀十二因緣，為護身一切。如其傾側，一切萬物皆亦傾側；如其平正，一切含生皆令安隱無為。若下臺著地之時，令三塗眾生苦劇逾增；若不著地，令三塗眾生因之得拔。如其顛倒，則逆世界，亦令行者其心迷亂；若能順持，彼此俱利。

【現代漢語翻譯】現代漢語譯本：『鈷』（一種法器），是迦葉如來（Kāśyapa Buddha）所制定，爲了讓眾生能夠憶念二諦（世俗諦（saṃvṛti-satya）、第一義諦（paramārtha-satya）），從而確立其意義。

這時，世尊說完此法，尊者迦葉（Kāśyapa）、一千二百位弟子以及所有在場的大眾，都感到歡喜，恭敬地接受並實行。

總的來說，這法體的上臺象徵天，下臺象徵地，四支象徵四大天王（Caturmahārājakāyikas）；十二環象徵十二因緣（dvādaśāṅga-pratītyasamutpāda），包含了天地人以及上下，沒有遺漏。凡是發起慈悲心，廣泛地產生各種修行，萬物都以此為準則，已經種下了善的根本。

拿著這根杖，如同挾帶著天與地，放在左腋下，用小指勾住它；使兩頭保持水平，不要使其高低不平；鳴響時要持續鳴響，不要讓聲音中斷；聲音要均勻細微且和諧，始終保持像最初一樣；如果最初沒有聲音，那麼在走完一行路程時都不要讓它發出聲音；如果最初有聲音，那麼在走完一行路程時都要讓它保持有聲音；也要使聲音的粗細一致，不能時粗時細；僧人將左腳放在前面，尼姑將右腳放在前面；不要讓杖接觸地面；如果施主不佈施食物，就近到三家去乞食，遠則最多到七家，如果還是得不到食物，就不能再去更多的人家，如果超過了這個範圍，就不是修行人的做法了。如果在限定的範圍內得到了食物，就把杖懸掛在樹上，不要讓它接觸地面；如果沒有樹，就放在地上平坦的地方，要放穩，不要讓它傾斜。睡覺時，把杖安放在與身體平行的位置，放在床的後面，與身體對齊，不要放在前面。拿著杖行走或休息時，頭部要始終朝向太陽，不要使其顛倒或違背太陽的方向。拿著這根杖就如同拿著佛的身，所有的修行都包含在其中，這就是所謂的挾帶著天與地。

並且要觀察十二因緣，爲了保護自身的一切。如果杖傾斜，一切萬物也都會傾斜；如果杖平正，一切眾生都會安穩無為。如果下臺接觸地面，就會使三塗（地獄、餓鬼、畜生）的眾生所受的痛苦更加劇烈；如果不接觸地面，就能使三塗的眾生因此而得到解脫。如果杖顛倒，就會使世界顛倒，也會使修行人的心迷亂；如果能夠順著正確的方法拿著杖，那麼彼此都會得到利益。

【English Translation】 English version: 『The staff』 (a kind of Dharma instrument) was established by Kāśyapa Buddha (Kāśyapa Buddha), to enable all beings to remember the two truths (conventional truth (saṃvṛti-satya), ultimate truth (paramārtha-satya)), thereby establishing its meaning.

At that time, after the World Honored One finished speaking this Dharma, Venerable Kāśyapa (Kāśyapa), the twelve hundred disciples, and all the assembled multitude were delighted, respectfully accepted, and practiced it.

In general, the upper platform of this Dharma body symbolizes heaven, the lower platform symbolizes earth, the four branches symbolize the Four Heavenly Kings (Caturmahārājakāyikas); the twelve rings symbolize the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), encompassing heaven, earth, humans, and everything above and below, without omission. Whenever compassion is aroused, and various practices are widely generated, all things should take this as the standard, and a root of goodness has already been planted.

Holding this staff, as if carrying heaven and earth, place it under the left armpit, hooking it with the little finger; keep both ends level, do not let them be uneven; when sounding, it should sound continuously, do not let the sound be interrupted; the sound should be even, subtle, and harmonious, always maintaining it as it was at the beginning; if there was no sound at the beginning, then do not let it make a sound when walking a line; if there was a sound at the beginning, then always let it have a sound when walking a line; also make the sound uniform in thickness, not sometimes thick and sometimes thin; monks place the left foot forward, nuns place the right foot forward; do not let the staff touch the ground; if the donor does not offer food, beg for food from three houses nearby, or up to seven houses far away, if still unable to obtain food, do not go to more houses, if it exceeds this limit, it is not the practice of a practitioner. If food is obtained within the limit, hang the staff on a tree, do not let it touch the ground; if there is no tree, place it on a flat place on the ground, and place it steadily, do not let it tilt. When sleeping, place the staff parallel to the body, behind the bed, aligned with the body, do not place it in front. When holding the staff while walking or resting, the head should always face the sun, do not let it be reversed or against the direction of the sun. Holding this staff is like holding the body of the Buddha, all practices are contained within it, this is what is meant by carrying heaven and earth.

And observe the twelve links of dependent origination, for the protection of everything of oneself. If the staff is tilted, all things will also be tilted; if the staff is level, all sentient beings will be peaceful and non-active. If the lower platform touches the ground, it will make the suffering of beings in the three evil realms (hell, hungry ghosts, animals) even more severe; if it does not touch the ground, it will enable beings in the three evil realms to be liberated because of it. If the staff is inverted, it will invert the world, and also cause the practitioner's mind to be confused; if one can hold the staff in the correct way, then both will benefit.

若如是持，具現得威儀出入護助，后得獲果，速成正覺。

◎持錫杖威儀法，有二十五事。持錫杖十事法：一者、為地有蟲故。二者、為年朽老故。三者、為分越故。四者、不得手持而前卻。五者、不得擔杖著肩上。六者、不得橫著肩上手垂兩頭。七者、出入見佛像，不聽有聲。八者、杖不得入眾。九者、不得妄持至舍后。十者、杖過中不出。

復有五事。一者、遠請行宿過中得出。二者、至病瘦家過中得出。三者、送過世者過中得出。四者、外道請者過中得出。五者、不得將杖指人畫地作字。

復有五事。一者、三師俱出不得持杖自隨。二者、四人共行除上座不得普持。三者、到檀越門好正威儀。四者、入檀越門三抖擻三反，不出，從至余家。五者、檀越出應持杖著左肘中央。

復有五事。一者、杖恒在己房中不得離身。二者、不聽下頭著地。三者、不聽杖許生衣。四者、日日須好磨拭。五者、杖欲出時當從沙彌邊受，若無沙彌白衣亦得。

錫杖四鈷應四諦，　　環應十二因緣，　中召明中道義。　　上頭應須彌頂，　第二應須彌山，　　中央木應于空，　下錯應須彌根。

沙門之法，解空得道，執此惺𡩺世間一切眾生。諸比丘等！至心奉行。

得道梯橙錫杖經

【現代漢語翻譯】現代漢語譯本：若能如此奉持錫杖，便能具足威儀，出入都有護法幫助，最終獲得果報，迅速成就正覺（Samyak-saṃbuddha，正等覺）。

◎持錫杖的威儀法，有二十五條。持錫杖的十條法則：第一，因為地面有蟲的緣故（避免踩踏）；第二，因為年老體衰的緣故（作為支撐）；第三，爲了區分界限的緣故（警示作用）；第四，不得用手拿著錫杖前後搖擺；第五，不得將錫杖扛在肩膀上；第六，不得橫放在肩膀上，雙手下垂抓住兩頭；第七，出入時見到佛像，不得發出聲響；第八，錫杖不得帶入大眾集會之處；第九，不得隨意拿著錫杖到住所後面；第十，過了中午不得持錫杖外出。

又有五條法則：第一，爲了遠途迎請或趕路住宿，過了中午可以持錫杖外出；第二，到生病或體弱的人家，過了中午可以持錫杖外出；第三，爲了送別去世的人，過了中午可以持錫杖外出；第四，外道邀請時，過了中午可以持錫杖外出；第五，不得用錫杖指人，或在地上畫寫。

又有五條法則：第一，三位師長一同外出時，不得持錫杖跟隨；第二，四個人同行時，除了上座（長老）之外，不得普遍持有錫杖；第三，到達施主家門時，要整理好威儀；第四，進入施主家門時，要抖擻三次，如果施主不出來，就到其他人家；第五，施主出來迎接時，應將錫杖放在左肘中央。

又有五條法則：第一，錫杖應始終放在自己的房間里，不得離身；第二，不得將錫杖的下端著地；第三，不得允許錫杖旁邊生長衣物；第四，每天都要好好擦拭；第五，要外出時，應當從沙彌（Śrāmaṇera，小沙彌）處接受錫杖，如果沒有沙彌，白衣（在家居士）也可以。

錫杖的四個鈷（錫杖頭的金屬環）象徵四諦（catvāri-āryasatyāni，四聖諦），環象徵十二因緣（dvādaśāṅga-pratītyasamutpāda，十二緣起），中間的空隙昭示著中道（Madhyamaka，中觀）的意義。錫杖的上頭象徵須彌山頂，第二層象徵須彌山，中間的木頭象徵空性，下端的錯落象徵須彌山根。

沙門的修行方法，是理解空性，從而證得道果，執持錫杖可以警醒世間一切眾生。各位比丘！要至誠奉行。

《得道梯橙錫杖經》

【English Translation】 English version: If one upholds it in this way, one will be endowed with dignified conduct, receive protection and assistance in comings and goings, and ultimately attain the fruit and quickly achieve Samyak-saṃbuddha (Perfect Enlightenment).

◎ The rules of dignified conduct for carrying a Khakkhara (monk's staff) consist of twenty-five items. The ten rules for carrying a Khakkhara are: First, it is for the sake of insects on the ground (to avoid stepping on them); second, it is for the sake of old age and frailty (as a support); third, it is for the sake of demarcation (as a warning); fourth, one must not swing the staff back and forth in one's hand; fifth, one must not carry the staff on one's shoulder; sixth, one must not place it horizontally on the shoulders with hands hanging down at both ends; seventh, when entering or exiting and seeing a Buddha image, one must not make any noise; eighth, the staff must not be taken into a gathering of people; ninth, one must not casually take the staff behind one's dwelling; tenth, one must not go out with the staff after noon.

There are also five rules: First, for the sake of a long-distance invitation or traveling and lodging, one may go out with the staff after noon; second, when visiting the home of someone who is sick or weak, one may go out with the staff after noon; third, for the sake of seeing off someone who has passed away, one may go out with the staff after noon; fourth, when invited by non-Buddhists, one may go out with the staff after noon; fifth, one must not point the staff at people or draw or write on the ground with it.

There are also five rules: First, when the three teachers go out together, one must not carry the staff to follow them; second, when four people are walking together, except for the most senior monk (Elder), one must not universally carry the staff; third, when arriving at the gate of a donor's house, one should adjust one's dignified conduct; fourth, when entering the gate of a donor's house, one should shake the staff three times, and if the donor does not come out, one should go to another house; fifth, when the donor comes out to greet one, one should hold the staff in the center of one's left elbow.

There are also five rules: First, the staff should always be kept in one's room and not be separated from one's person; second, one must not allow the bottom of the staff to touch the ground; third, one must not allow clothes to grow near the staff; fourth, one must polish it well every day; fifth, when one wants to go out, one should receive the staff from a Śrāmaṇera (novice monk), and if there is no Śrāmaṇera, a layperson is also acceptable.

The four rings of the Khakkhara (metal rings on the staff's head) symbolize the Four Noble Truths (catvāri-āryasatyāni), the rings symbolize the Twelve Nidānas (dvādaśāṅga-pratītyasamutpāda), and the space in the middle reveals the meaning of the Middle Way (Madhyamaka). The top of the staff symbolizes the summit of Mount Sumeru, the second level symbolizes Mount Sumeru, the wood in the middle symbolizes emptiness, and the bottom symbolizes the roots of Mount Sumeru.

The practice of a Śrāmaṇa (monk) is to understand emptiness and thereby attain the fruit of the path. Holding this staff can awaken all sentient beings in the world. All you Bhikshus (monks)! Sincerely practice this.

'Khakkhara Sutra of the Ladder to Enlightenment'

◎又持錫杖法(依天竺藏經重出，使後人看閱，知其源流也)

錫杖有二十五事威儀。持錫杖有二十五事者：一者、為蛇蟲故。二者、為年老故。三者、為分衛故。四者、為出入見佛像不得使頭有聲。五者、不得持杖入眾。六者、中后不得復杖出。七者、不得擔著肩上以手懸兩頭。八者、不得橫著膝上以懸兩頭。九者、不得手掉前後。十者、不得持至舍后。十一者、不得復持在三師前後，已杖出不得復杖隨。十二者、若四人俱行，一人已持，不得復持隨。十三者、若至檀越家，不得舍杖離身。十四者、至人門戶時，當三抖擻，不出，應當更至余家。十五者、主人出，應當杖著左肘挾之。十六者、若至室中，不得使著地。十七者、當持自近臥床。十八者、當數取拭之。十九者、不使頭有生。二十者、欲行當從沙彌若白衣受。二十一者、至病人家宿應得暮杖。二十二者、欲遠送過去者，應得暮杖。二十三者、遠請行宿應得暮杖。二十四者、遠迎來者應得暮杖。二十五者、常當自近，不得指人若畫地作字。

持錫杖法

【現代漢語翻譯】現代漢語譯本 ◎ 又持錫杖法（依據天竺藏經重新整理，使後人閱讀時，瞭解其源流）

錫杖有二十五種威儀。持錫杖有二十五件事項需要注意：一、爲了驅趕蛇蟲。二、爲了扶持年老之人。三、爲了乞食。四、爲了出入時見到佛像，不應使錫杖發出聲響。五、不得持錫杖進入大眾聚集之處。六、中午之後不得再次拄著錫杖外出。七、不得將錫杖擔在肩上，用手懸掛兩頭。八、不得將錫杖橫放在膝蓋上，懸空兩頭。九、不得用手隨意搖動錫杖。十、不得持錫杖到寺院後面。十一、不得在三師（指和尚中的上座）前後持錫杖，已經拄著錫杖出去，不得再拄著錫杖跟隨。十二、如果四個人同行，其中一人已經持錫杖，其他人不得再持錫杖跟隨。十三、如果到了施主（檀越）家，不得將錫杖放下，使其離開身體。十四、到達別人家門口時，應當抖動錫杖三次，如果主人沒有出來，應當去其他人家。十五、主人出來迎接時，應當將錫杖放在左肘下夾著。十六、如果進入室內，不得使錫杖著地。十七、應當將錫杖放在靠近自己睡覺的床邊。十八、應當經常拿出來擦拭。十九、不應使錫杖頭發出聲音。二十、想要出行時，應當從沙彌（尚未受具足戒的出家男子）或白衣（在家居士）那裡接受錫杖。二十一、到病人家住宿，應該允許傍晚拄著錫杖。二十二、想要遠送去世的人，應該允許傍晚拄著錫杖。二十三、遠途迎請，需要住宿時，應該允許傍晚拄著錫杖。二十四、遠途迎接來者，應該允許傍晚拄著錫杖。二十五、經常應當將錫杖放在自己身邊，不得用錫杖指人，也不得用錫杖在地上畫字。

持錫杖法

【English Translation】 English version ◎ The Method of Holding the Khakkhara (Relying on the Tianzhu (India) Tripitaka to re-emerge, so that later generations can understand its origin and flow)

The Khakkhara (a Buddhist monk's staff) has twenty-five aspects of dignified conduct. There are twenty-five matters to be aware of when holding the Khakkhara: 1. For the sake of repelling snakes and insects. 2. For the sake of supporting the elderly. 3. For the sake of alms-begging. 4. For the sake of not making noise when entering and exiting and seeing Buddha images. 5. One must not enter a crowd holding the Khakkhara. 6. One must not go out again with the Khakkhara after noon. 7. One must not carry the Khakkhara on the shoulder, hanging it by the two ends with hands. 8. One must not place the Khakkhara horizontally on the knees, suspending the two ends. 9. One must not swing the Khakkhara back and forth with the hand. 10. One must not take the Khakkhara to the back of the monastery. 11. One must not hold the Khakkhara in front of or behind the three teachers (senior monks); having gone out with the Khakkhara, one must not follow with the Khakkhara again. 12. If four people are walking together and one person is already holding the Khakkhara, others must not hold the Khakkhara and follow. 13. If one arrives at the home of a benefactor (Danyue), one must not put down the Khakkhara and let it leave one's body. 14. When arriving at someone's door, one should shake the Khakkhara three times; if the host does not come out, one should go to another house. 15. When the host comes out to greet, one should hold the Khakkhara under the left elbow. 16. If one enters a room, one must not let the Khakkhara touch the ground. 17. One should keep the Khakkhara near one's sleeping bed. 18. One should frequently take it out and wipe it. 19. One should not let the head of the Khakkhara make noise. 20. When one wants to travel, one should receive the Khakkhara from a Shami (novice monk) or a layperson (Baiyi). 21. When staying overnight at a sick person's house, one should be allowed to hold the Khakkhara in the evening. 22. When one wants to send off the deceased far away, one should be allowed to hold the Khakkhara in the evening. 23. When inviting someone from afar and needing to stay overnight, one should be allowed to hold the Khakkhara in the evening. 24. When welcoming someone from afar, one should be allowed to hold the Khakkhara in the evening. 25. One should always keep the Khakkhara near oneself, and one must not point at people with the Khakkhara, nor draw words on the ground with the Khakkhara.

The Method of Holding the Khakkhara