English
'", "'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 (迦叶) 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.'" ] } --------------------------------------------------------------------------------
Chinese
钴者，迦叶如来之所制立，令诸众生记念二谛（世谛、第一义谛），以立其义。” 尔时世尊！说此法已，尊者迦叶、千二百众及诸大会！皆悉欢喜，顶戴奉行。◎ ◎凡体法，上台法天，下台法地，四支法四天王；十二环法十二因缘，包含天地人天上下，无不斯尽。凡发慈，广生万行，物不准此，已起善本。 持此杖法，赍天挟地，着左胁下，以小指句之；使两头平正，不令高下；鸣则常鸣，不令声绝；其声均细调和，恒使若初；若初无声，讫一行处不令有声；若初有声，讫一行处常令有声；亦使粗细一等，不得或粗或细；僧置左足、尼置右足；不得着地；若檀越不出，近至三家，远满七家，若不得，更不容多过，若过非行者法。若限内得食，持杖悬之树上，勿令着地；若无树着地，就地平处一，不令倾侧。眠时安杖与身相顺，置之床后，正与身齐，不令前却。持行路、止息时，头常向日，勿令倒逆违背。持此杖即持佛身，万行尽在其中，谓持天挟地。 并观十二因缘，为护身一切。如其倾侧，一切万物皆亦倾侧；如其平正，一切含生皆令安隐无为。若下台着地之时，令三涂众生苦剧逾增；若不着地，令三涂众生因之得拔。如其颠倒，则逆世界，亦令行者其心迷乱；若能顺持，彼此俱利。 现代汉语译本： ‘钴’（一种法器），是迦叶如来（Kāśyapa Buddha）所制定，为了让众生能够忆念二谛（世俗谛（saṃvṛti-satya）、第一义谛（paramārtha-satya）），从而确立其意义。 这时，世尊说完此法，尊者迦叶（Kāśyapa）、一千二百位弟子以及所有在场的大众，都感到欢喜，恭敬地接受并实行。 总的来说，这法体的上台象征天，下台象征地，四支象征四大天王（Caturmahārājakāyikas）；十二环象征十二因缘（dvādaśāṅga-pratītyasamutpāda），包含了天地人以及上下，没有遗漏。凡是发起慈悲心，广泛地产生各种修行，万物都以此为准则，已经种下了善的根本。 拿着这根杖，如同挟带着天与地，放在左腋下，用小指勾住它；使两头保持水平，不要使其高低不平；鸣响时要持续鸣响，不要让声音中断；声音要均匀细微且和谐，始终保持像最初一样；如果最初没有声音，那么在走完一行路程时都不要让它发出声音；如果最初有声音，那么在走完一行路程时都要让它保持有声音；也要使声音的粗细一致，不能时粗时细；僧人将左脚放在前面，尼姑将右脚放在前面；不要让杖接触地面；如果施主不布施食物，就近到三家去乞食，远则最多到七家，如果还是得不到食物，就不能再去更多的人家，如果超过了这个范围，就不是修行人的做法了。如果在限定的范围内得到了食物，就把杖悬挂在树上，不要让它接触地面；如果没有树，就放在地上平坦的地方，要放稳，不要让它倾斜。睡觉时，把杖安放在与身体平行的位置，放在床的后面，与身体对齐，不要放在前面。拿着杖行走或休息时，头部要始终朝向太阳，不要使其颠倒或违背太阳的方向。拿着这根杖就如同拿着佛的身，所有的修行都包含在其中，这就是所谓的挟带着天与地。 并且要观察十二因缘，为了保护自身的一切。如果杖倾斜，一切万物也都会倾斜；如果杖平正，一切众生都会安稳无为。如果下台接触地面，就会使三涂（地狱、饿鬼、畜生）的众生所受的痛苦更加剧烈；如果不接触地面，就能使三涂的众生因此而得到解脱。如果杖颠倒，就会使世界颠倒，也会使修行人的心迷乱；如果能够顺着正确的方法拿着杖，那么彼此都会得到利益。
English
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. --------------------------------------------------------------------------------
Chinese
若如是持，具现得威仪出入护助，后得获果，速成正觉。 ◎持锡杖威仪法，有二十五事。持锡杖十事法：一者、为地有虫故。二者、为年朽老故。三者、为分越故。四者、不得手持而前却。五者、不得担杖着肩上。六者、不得横着肩上手垂两头。七者、出入见佛像，不听有声。八者、杖不得入众。九者、不得妄持至舍后。十者、杖过中不出。 复有五事。一者、远请行宿过中得出。二者、至病瘦家过中得出。三者、送过世者过中得出。四者、外道请者过中得出。五者、不得将杖指人画地作字。 复有五事。一者、三师俱出不得持杖自随。二者、四人共行除上座不得普持。三者、到檀越门好正威仪。四者、入檀越门三抖擞三反，不出，从至余家。五者、檀越出应持杖着左肘中央。 复有五事。一者、杖恒在己房中不得离身。二者、不听下头着地。三者、不听杖许生衣。四者、日日须好磨拭。五者、杖欲出时当从沙弥边受，若无沙弥白衣亦得。 锡杖四钴应四谛， 环应十二因缘， 中召明中道义。 上头应须弥顶， 第二应须弥山， 中央木应于空， 下错应须弥根。 沙门之法，解空得道，执此惺𡩺世间一切众生。诸比丘等！至心奉行。 得道梯橙锡杖经 现代汉语译本： 若能如此奉持锡杖，便能具足威仪，出入都有护法帮助，最终获得果报，迅速成就正觉（Samyak-saṃbuddha，正等觉）。 ◎持锡杖的威仪法，有二十五条。持锡杖的十条法则：第一，因为地面有虫的缘故（避免踩踏）；第二，因为年老体衰的缘故（作为支撑）；第三，为了区分界限的缘故（警示作用）；第四，不得用手拿着锡杖前后摇摆；第五，不得将锡杖扛在肩膀上；第六，不得横放在肩膀上，双手下垂抓住两头；第七，出入时见到佛像，不得发出声响；第八，锡杖不得带入大众集会之处；第九，不得随意拿着锡杖到住所后面；第十，过了中午不得持锡杖外出。 又有五条法则：第一，为了远途迎请或赶路住宿，过了中午可以持锡杖外出；第二，到生病或体弱的人家，过了中午可以持锡杖外出；第三，为了送别去世的人，过了中午可以持锡杖外出；第四，外道邀请时，过了中午可以持锡杖外出；第五，不得用锡杖指人，或在地上画写。 又有五条法则：第一，三位师长一同外出时，不得持锡杖跟随；第二，四个人同行时，除了上座（长老）之外，不得普遍持有锡杖；第三，到达施主家门时，要整理好威仪；第四，进入施主家门时，要抖擞三次，如果施主不出来，就到其他人家；第五，施主出来迎接时，应将锡杖放在左肘中央。 又有五条法则：第一，锡杖应始终放在自己的房间里，不得离身；第二，不得将锡杖的下端着地；第三，不得允许锡杖旁边生长衣物；第四，每天都要好好擦拭；第五，要外出时，应当从沙弥（Śrāmaṇera，小沙弥）处接受锡杖，如果没有沙弥，白衣（在家居士）也可以。 锡杖的四个钴（锡杖头的金属环）象征四谛（catvāri-āryasatyāni，四圣谛），环象征十二因缘（dvādaśāṅga-pratītyasamutpāda，十二缘起），中间的空隙昭示着中道（Madhyamaka，中观）的意义。锡杖的上头象征须弥山顶，第二层象征须弥山，中间的木头象征空性，下端的错落象征须弥山根。 沙门的修行方法，是理解空性，从而证得道果，执持锡杖可以警醒世间一切众生。各位比丘！要至诚奉行。 《得道梯橙锡杖经》
English
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' --------------------------------------------------------------------------------