Chinese
大正藏第 17 册 No. 0785 得道梯橙锡杖经 No. 785 得道梯橙锡杖经 失译人名今附东晋录 尔时世尊告诸比丘：“汝等皆应受持锡杖。所以者何？过去诸佛执持锡杖，未来诸佛执持锡杖，现在诸佛亦执是杖。如我今日成佛世尊，亦执如是应持之杖。过去、未来、现在诸佛，教诸弟子亦执锡杖。是以我今成佛世尊，如诸佛法，以教于汝。汝等今当受持锡杖。所以者何？是锡杖者，名为智杖，亦名德杖。彰显圣智，故名智杖；行功德本，故曰德杖。如是杖者，圣人之表式、贤士之明记、趣道法之正幢、建念义之志，是故汝等咸持如法。” 尔时尊者迦叶从坐而起，整衣服偏袒右肩，合掌䠒跪而白佛言：“世尊！云何名锡杖？云何而受持？唯然世尊！愿敷演说，我等奉行。” 佛告迦叶：“谛听善思！当为汝说。 “所言锡杖者，锡者轻也。依倚是杖，得除烦恼，出于三界，故曰轻也。锡者明也。持杖之人，得智慧明，故曰明也。锡言不回。持是杖者，能出三有，不复染着，故曰不回。锡言惺也。持是杖者，惺𡩺苦、空、三界结使，明了四谛、十二缘起，故曰惺也。锡言不慢。持是杖者，除断慢业，故曰不慢。锡者言疏。持此杖者，与五欲疏， 现代汉语译本 《得道梯橙锡杖经》 失译人名，今附东晋录 尔时，世尊告诉各位比丘：‘你们都应该受持锡杖。为什么呢？过去诸佛执持锡杖，未来诸佛执持锡杖，现在诸佛也执持这锡杖。就像我今日成佛世尊，也执持这样应持的锡杖。过去、未来、现在诸佛，教导弟子们也执持锡杖。因此我今成佛世尊，依照诸佛的法则，来教导你们。你们现在应当受持锡杖。为什么呢？这锡杖，名为智杖，也名德杖。彰显圣人的智慧，所以名为智杖；行持功德的根本，所以叫做德杖。这样的锡杖，是圣人的表征、贤士的明显标志、通往正道的旗帜、建立正念的标志，因此你们都应当如法受持。’ 当时，尊者迦叶（Kasyapa）从座位上站起来，整理衣服，袒露右肩，合掌跪拜，对佛说：‘世尊！什么叫做锡杖？应该如何受持？恳请世尊详细解说，我们愿意奉行。’ 佛告诉迦叶（Kasyapa）：‘仔细听，好好思考！我将为你们解说。 所谓的锡杖，‘锡’的意思是轻。依靠这锡杖，能够去除烦恼，脱离三界，所以说是‘轻’。‘锡’的意思是明。持锡杖的人，能够得到智慧光明，所以说是‘明’。‘锡’的意思是不回转。持这锡杖的人，能够脱离三有（欲有、色有、无色有），不再染着，所以说‘不回转’。‘锡’的意思是觉醒。持这锡杖的人，能够觉醒苦、空、三界结使，明了四谛（苦、集、灭、道）、十二缘起，所以说是‘觉醒’。‘锡’的意思是不慢。持这锡杖的人，能够去除断除傲慢之业，所以说‘不慢’。‘锡’的意思是疏远。持这锡杖的人，与五欲（色、声、香、味、触）疏远。
English
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 (锡杖, 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 (迦叶) 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 (迦叶): '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). --------------------------------------------------------------------------------
Chinese
断贪爱结，散坏诸阴，远离五盖，志趣涅槃，疏有为业，故曰疏也。锡言采取，持是杖者，采取诸佛戒、定、慧宝，获得解脱，故曰采取。锡者成也。持是杖者，成就诸佛法藏，如说修行，不令缺减，悉具成就，故曰成也。” 佛告迦叶：“如是锡字，其义广多，不可具陈，汝今且当如是受持。” 迦叶白佛言：“世尊！是锡杖者，其义如是，云何智杖，乃至建念义之志？唯然世尊！愿为敷演。” 佛言：“是锡杖者，为修智士，广修多闻，解世出世，分别善恶，有为无为，有漏无漏，了智无碍，智慧成就，故曰智杖。 “为持禁戒、忍辱、禅定、一心不乱、常修福业、无时懈怠，如救头然，故曰德杖。 “摄持是杖，如斯之人，内具十六行（谓四谛：苦、集、灭、道。四等：慈、悲、喜、舍。四禅：初禅、二禅、三禅、四禅。四无色定：空处、识处、不用处、非想非非想处），复具三十七行（谓：三十七助道法）。于是法中，了了分别，自身作证，不随音声；于是法中，而自遨戏，入空、无相、无愿解脱门，自在无难，名之为圣。内有是德，外执锡杖，表式此人，必有圣德。戒定忍慧，三明六通，及八解脱，皆悉具有，以记此人，望表生敬，故曰圣人之表式也。 “贤士之明 现代汉语译本：断除贪爱的束缚，破除诸阴（五蕴：色、受、想、行、识），远离五盖（贪欲盖、嗔恚盖、睡眠盖、掉举恶作盖、疑盖），立志趣向涅槃（寂灭），疏远有为的业行，所以称为‘疏’。锡杖的含义是采取，持有锡杖的人，是采取诸佛的戒、定、慧宝，获得解脱，所以称为‘采取’。锡，是成就的意思。持有锡杖的人，是成就诸佛的法藏，如教奉行，不令缺少减损，全部具足成就，所以称为‘成’。” 佛告诉迦叶（佛陀十大弟子之一）：“像这样，锡字，它的意义广大众多，不能全部陈述，你现在姑且这样受持。” 迦叶（佛陀十大弟子之一）对佛说：“世尊！这锡杖的意义是这样，那么什么是智杖，乃至建念义的志向？唯愿世尊！为我敷演解说。” 佛说：“这锡杖，是为修习智慧的人，广泛修习多闻，了解世间和出世间，分别善恶，有为和无为，有漏和无漏，明了智慧没有障碍，智慧成就，所以称为‘智杖’。 ‘为持守禁戒、忍辱、禅定、一心不乱、常常修习福业、没有一时懈怠，如同救头燃，所以称为‘德杖’。 ‘摄持这锡杖，像这样的人，内在具有十六行（指四谛：苦、集、灭、道。四等：慈、悲、喜、舍。四禅：初禅、二禅、三禅、四禅。四无色定：空处、识处、不用处、非想非非想处），又具有三十七行（指：三十七助道品）。对于这些法，明明白白地分别，自身作证，不随从音声；对于这些法，而自在遨游，进入空、无相、无愿解脱门，自在没有困难，名为圣人。内在有这样的德行，外在执持锡杖，表示这个人，必定有圣人的德行。戒定忍慧，三明六通，以及八解脱，全都具有，用来记识这个人，希望表示尊敬，所以称为圣人的表式。 ‘贤士的明