English (machine translation)

Language: English
Extent: 34 passages, 2,893 words
Text: complete digital text
Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.785 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

1 — 34 parts

Text

1.1

The translator's name is lost; now appended to the Eastern Jin catalog.

At that time the World-Honoured One addressed the monks: "You all should receive and uphold the ringing staff (khakkhara). Why is that? The past Buddhas held and carried the ringing staff, the future Buddhas will hold and carry the ringing staff, and the present Buddhas also hold this staff. As I have today become the Buddha, the World-Honoured One, I too hold such a staff that ought to be carried. The past, future, and present Buddhas taught all their disciples also to hold the ringing staff. Therefore, having now become the Buddha, the World-Honoured One, in accordance with the Dharma of all the Buddhas, I teach you. You must now receive and uphold the ringing staff. Why is that? This ringing staff is called the staff of wisdom, and it is also called the staff of virtue. Because it manifests holy wisdom, it is called the staff of wisdom; because it practices the root of merit, it is called the staff of virtue. Such a staff is the emblem of the holy ones, the bright mark of the virtuous, the true banner that heads toward the path of Dharma, and the resolve to establish the meaning of mindfulness. Therefore, all of you should carry it in accordance with the Dharma."

1.3

Then Venerable Kāśyapa arose from his seat, adjusted his robes, bared his right shoulder, joined his palms, knelt down, and addressed the Buddha, saying: "World-Honoured One! Why is it called a ringing staff (xīzhàng)? How should one receive and uphold it? Please, World-Honoured One! May you expound and explain it; we shall respectfully practice it."

1.4

The Buddha told Kāśyapa: "Listen attentively and consider it well! I shall explain it for you.

1.5

"As for what is called the ringing staff: xī [锡, sounding like light] means lightness. Relying on this staff, one is able to eliminate afflictions and escape the three realms; therefore it is called light. Xī [锡, sounding like bright] means brightness. The person who carries the staff attains the light of wisdom; therefore it is called bright. Xī means not turning back. One who carries this staff is able to escape the three realms of existence and no longer be tainted and attached; therefore it is called not turning back. Xī means awakening. One who carries this staff awakens to suffering, emptiness, and the fetters of the three realms, and clearly understands the four noble truths and the twelve links of dependent origination; therefore it is called awakening. Xī means not being arrogant. One who carries this staff eradicates arrogant deeds; therefore it is called not being arrogant. Xī means being estranged. One who carries this staff becomes estranged from the five desires, cuts off the fetter of craving, dissolves and destroys the aggregates, stays far away from the five hindrances, sets the mind toward nirvāṇa, and estranges conditioned karma; therefore it is called estranged. Xī means taking up. One who carries this staff takes up the treasures of the morality, concentration, and wisdom of all Buddhas and attains liberation; therefore it is called taking up. Xī means perfection. One who carries this staff brings to perfection the Dharma-treasury of all Buddhas, practices according to what has been taught, does not let it be deficient, and completely fulfills and accomplishes it; therefore it is called perfection."

1.6

The Buddha told Kāśyapa: "Such meanings of the word xī are vast and manifold, and cannot be completely stated. For now, you should receive and uphold it in this way."

1.7

Kāśyapa addressed the Buddha, saying: "World-Honoured One! The meanings of this ringing staff being as such, why is it the staff of wisdom, up to the resolve to establish the meaning of mindfulness? Please, World-Honoured One! May you expound on it for us."

1.8

The Buddha said: "This ringing staff is for those who cultivate wisdom to extensively cultivate learning, understand the mundane and supramundane, distinguish good and evil, conditioned and unconditioned, defiled and undefiled; their understanding and wisdom are unhindered, and wisdom is perfected; therefore it is called the staff of wisdom.

1.9

"Because they uphold the prohibitive precepts, patience, and meditative concentration with undivided and undisturbed minds, constantly cultivate meritorious karma, and are never indolent, acting as if saving their own heads from fire, it is called the staff of virtue.

1.10

"A person such as this who holds this staff internally possesses the sixteen practices (meaning the four truths: suffering, origin, cessation, and path; the four immeasurables: loving-kindness, compassion, sympathetic joy, and equanimity; the four dhyānas: the first dhyāna, second dhyāna, third dhyāna, and fourth dhyāna; and the four formless concentrations: the sphere of boundless space, the sphere of boundless consciousness, the sphere of nothingness, and the sphere of neither-perception-nor-non-perception), and further possesses the thirty-seven practices (meaning the thirty-seven factors of awakening). In these dharmas, they clearly distinguish them and realize them for themselves without following mere words; in these dharmas, they roam at ease, entering the liberation doors of emptiness, signlessness, and wishlessness freely and without difficulty, and are called holy ones. Internally having these virtues, externally holding the ringing staff, this serves as an emblem that this person certainly has holy virtues. Morality, concentration, patience, wisdom, the three knowledges, the six supernatural powers, and the eight liberations are all fully possessed, in order to mark this person so that seeing the emblem generates reverence; therefore it is called the emblem of the holy ones.

1.11

"As for the bright mark of the virtuous: having the nature of wisdom within, one is called virtuous. It brightly marks that this person has the nature of wisdom within, cultivates the roots of merit, advances in the Dharma, and accomplishes a good mind; therefore it is called the bright mark of the virtuous.

1.12

"Before long, this person will achieve wisdom, enter the unconditioned realm, be serene and tranquil, attaining the peace and bliss of nirvāṇa, the path of ultimate truth; therefore it is called the Dharma banner heading toward the path.

1.13

"As for the resolve to establish the meaning of mindfulness: this staff has three partitions. Seeing the three partitions stacked, one is mindful of the suffering and distress of the three wretched realms, and thus cultivates morality, concentration, and wisdom; one is mindful of the three disasters of old age, sickness, and death, and thus eliminates the three poisons of greed, anger, and delusion; one is mindful of the impermanence of the three realms, and thus has deep faith in the Three Jewels, eliminates the three evil deeds, cuts off the three outflows, purifies the three karmas, and desires to possess the three knowledges, enter the three liberations, attain the three applications of mindfulness, and master the three penetrative knowledges. Therefore, three partitions are established, stacked upon each other.

1.14

"Furthermore, there are four prongs, used to cut off the four modes of birth, be mindful of the four noble truths, cultivate the four immeasurables, enter the four dhyānas, purify the four formless attainments, illuminate the four applications of mindfulness, strengthen the four right exertions, and attain the four bases of supernatural power; therefore four prongs are established.

1.15

"Including the central partition there are five, used to cut off the painful samsāra of the five destinies, cultivate the five faculties, possess the five powers, eliminate the five hindrances, disperse the five aggregates, and attain the fivefold Dharma-body; therefore five is established.

1.16

"The twelve rings are used to be mindful of the twelve links of dependent origination, penetrating them without hindrance, and to cultivate the twelve gates of meditation, making the mind free from afflictions.

1.17

"The three tiers and four prongs together make seven, in order to be mindful of the Tathāgata's Dharma of the seven factors of awakening and to accomplish the seven noble treasures.

1.18

"Including the partitions and ferrule there are eight, used to be mindful of the eightfold noble path, attain the eight liberations, and eliminate the eight difficulties; therefore eight is used. In brief, such are the meanings of the ringing staff! You should uphold it well."

1.19

Kāśyapa addressed the Buddha: "Indeed, World-Honoured One! Just as the holy Dharma teaches."

1.20

At that time, Kāśyapa again addressed the Buddha, saying: "World-Honoured One! Is the rule of the Buddhas of the three periods of time identical in this?" The Buddha said: "Having a staff is identical, but their functions differ: some have four prongs, and some have two prongs, while the number of rings does not differ. However, my staff today has four prongs and twelve rings, using this teaching. The two prongs were instituted by Kāśyapa Tathāgata, to make all sentient beings remember the two truths (the conventional truth and the ultimate truth), thereby establishing its meaning."

1.21

At that time, when the World-Honoured One had expounded this Dharma, Venerable Kāśyapa, the assembly of one thousand two hundred, and the whole great congregation all rejoiced, and received and practiced it with the highest reverence.

1.22

As for the general model: the upper platform models heaven, the lower platform models earth, and the four branches model the Four Heavenly Kings; the twelve rings model the twelve links of dependent origination, encompassing heaven, earth, humans, and gods, above and below, omitting nothing. Whenever one gives rise to compassion, widely generating myriad practices, even if creatures do not follow this standard, one has already planted roots of goodness.

1.23

The method of holding this staff is to hold heaven and flank earth, placing it under the left armpit, hooking it with the little finger; keep both ends level, not letting one be higher or lower. When sounding it, sound it continuously, not letting the sound break off; its sound should be even, fine, and harmonious, always remaining as at first. If at first there was no sound, do not let there be sound throughout the entire walking session; if at first there was sound, always maintain the sound throughout the entire walking session. Also keep the coarseness and fineness uniform, not permitting it to be sometimes coarse and sometimes fine. A monk places it at the left foot; a nun places it at the right foot; it must not touch the ground. If the donor does not come out, visit as few as three houses and at most seven houses; if nothing is received, one is not permitted to visit more; exceeding this is not the practice of a practitioner. If food is obtained within the limit, take the staff and hang it upon a tree, not letting it touch the ground. If there is no tree and it touches the ground, place it on a level spot, not letting it tilt. When sleeping, place the staff in line with the body, setting it behind the bed, precisely even with the body, not letting it stick forward or backward. When walking along the road or resting, the head should always face the sun, not letting it be upside down or turned away. Carrying this staff is just carrying the Buddha's body; the myriad practices are all contained within it, which is called holding heaven and flanking earth.

1.24

Also contemplate the twelve links of dependent origination as the protection of all within the body. If it tilts, all myriad things will also tilt; if it is level and upright, all sentient beings will be caused to be tranquil and unconditioned. If the lower platform touches the ground, the suffering of sentient beings in the three wretched realms will increase even more intensely; if it does not touch the ground, sentient beings in the three wretched realms will be rescued on account of it. If it is inverted, it goes contrary to the world, and will also cause the practitioner's mind to be bewildered and confused; if one can carry it properly, both oneself and others will be benefited. If one holds it in this way, one will presently possess the proper deportment, being protected and assisted in going out and entering, and will later attain the fruit, swiftly accomplishing correct awakening.

1.25

Regarding the rules of deportment for holding the ringing staff, there are twenty-five matters. The ten rules for holding the ringing staff: First, because there are insects on the ground. Second, because of old age and decrepitude. Third, for the sake of dividing portions. Fourth, one must not hold it in hand and move it forward and backward. Fifth, one must not shoulder the staff upon the shoulder. Sixth, one must not lay it horizontally across the shoulders with hands hanging at both ends. Seventh, when entering or leaving and seeing an image of the Buddha, no sound is permitted. Eighth, the staff must not enter an assembly. Ninth, one must not casually carry it to behind the house. Tenth, the staff is not taken out after midday.

1.26

There are further five matters: First, if invited from afar to travel and lodge overnight, it may be taken out after midday. Second, when visiting the house of the sick and emaciated, it may be taken out after midday. Third, when seeing off one who has passed away, it may be taken out after midday. Fourth, when invited by non-Buddhists, it may be taken out after midday. Fifth, one must not point the staff at people or draw characters on the ground with it.

1.27

There are further five matters: First, when the three teachers go out together, one must not carry the staff to follow them on one's own. Second, when four people walk together, none may generally carry it except the senior monk (sthavira). Third, upon reaching the door of a donor, properly rectify one's deportment. Fourth, upon entering the door of a donor, shake it three times; if no one comes out, proceed to another house. Fifth, when the donor comes out, one should hold the staff across the center of the left elbow.

1.28

There are further five matters: First, the staff must constantly remain in one's own room and not leave one's person. Second, the lower tip is not permitted to touch the ground. Third, the staff is not permitted to grow mold. Fourth, it must be properly polished and wiped daily. Fifth, when about to take the staff out, one should receive it from a novice monk (śrāmaṇera); if there is no novice, a layperson is also acceptable.

1.29

The ringing staff's four prongs correspond to the four noble truths;
the rings correspond to the twelve links of dependent origination;
the central summons illuminates the meaning of the middle way.
The top corresponds to the summit of Mount Sumeru;
the second corresponds to Mount Sumeru;
the central wood corresponds to emptiness;
the lower tip corresponds to the base of Sumeru.

1.30

The Dharma of a śramaṇa is to understand emptiness and attain the Way, and by holding this, to awaken all sentient beings in the world. Monks, practice this with all your hearts!"

1.31

The Sūtra on the Ringing Staff That Serves as a Ladder and Steps to Attaining the Way.

1.32

Also, the method of holding the ringing staff (re-extracted from the Indian canon, so that later generations may read and know its origins).

1.33

Regarding the ringing staff, there are twenty-five points of deportment. The twenty-five points for carrying a ringing staff are: First, for the sake of snakes and insects. Second, for the sake of old age. Third, for the sake of alms-gathering. Fourth, when going in or out and seeing an image of the Buddha, one must not let its head make sound. Fifth, one must not carry the staff when entering the assembly. Sixth, after midday, one must not go out again with the staff. Seventh, one must not carry it across the shoulder, dangling both ends from one's hands. Eighth, one must not place it horizontally across the knees, dangling both ends. Ninth, one must not swing it back and forth by hand. Tenth, one must not carry it behind a house. Eleventh, one must not carry it in front of or behind the three masters; if [one master] has already gone out with a staff, one must not follow with a staff. Twelfth, if four people walk together and one is already carrying [a staff], the others must not follow carrying them. Thirteenth, if going to a donor's house, one must not abandon the staff away from one's body. Fourteenth, when arriving at someone's gate, one should shake it three times; if no one comes out, one should go on to another house. Fifteenth, when the host comes out, one should tuck the staff under the left arm. Sixteenth, if entering an inner room, one must not let it touch the ground. Seventeenth, one should keep it near one's bed. Eighteenth, one should frequently take it and wipe it clean. Nineteenth, one must not let its head grow rust. Twentieth, when wishing to set out, one should receive it from a novice or a white-clad [layman]. Twenty-first, when going to a sick person's home to stay overnight, one is permitted an evening staff. Twenty-second, when wishing to see off someone travelling afar, one is permitted an evening staff. Twenty-third, when invited to travel afar to stay overnight, one is permitted an evening staff. Twenty-fourth, when welcoming someone arriving from afar, one is permitted an evening staff. Twenty-fifth, one should always keep it close to oneself, and must not point it at people or draw characters on the ground with it.

1.34

Method for Holding the Ringing Staff

English (machine translation)

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