Notes

n.1For references and a survey of the renunciant’s staff in the Brahmanical tradition, see Olivelle (2011), pp. 231–48.

n.2Olivelle (2011), p. 231.

n.3Franklin Edgerton provides the alternative spellings of khakhara, khakharaka, khaṅkhara, and khaṅkharaka. See Edgerton (1953), vol. 2, pp. 201–2.

n.4See Yijing’s account of the ringing staff at Taishō 2125 LIV 230b22–27. See also Buswell and Lopez (2014), s.v. “khakkhara”; Beer (2003), pp. 184–85; and Digital Dictionary of Buddhism, accessed June 10, 2016, s.v. “khakkhara”/“錫杖,” where references to Japanese and Chinese dictionaries of Buddhism are provided.

n.5See, for example, in the Vinayavastu (Toh 1): Miller (2018), The Chapter on Going Forth, 6.6.

n.6Taishō 785 XVII 725a14.

n.7Taishō 785 XVII 725c6: 依天竺藏經重出﹐使後人看閱知其源流也.

n.8The order of items 23 and 24 is reversed between the Tibetan and the Chinese.

n.9IOL Tib J 205 is recorded in Louis de la Vallée Poussin (1962), p. 74. Online images of the manuscript are available through The International Dunhuang Project: The Silk Road Online (IOL Tib J 205).

n.10khar sil gyi mdo dang / /cho ga ’di zhu chen gyi lo tsa pa ban de chos grub kyis rgya’i dpe las bsgyur cing zhus te/ gtan la phab pa//.

n.11See also Silk (2019), p. 235.

n.12Chomden Rikpai Raltri (1) F.26.b, (2) F.28.a; see also Schaeffer and van der Kuijp 2009, p. 161.

n.13The list in the Chinese sūtra groups its items into a list of ten, which is then followed by three lists of five items.

n.14Difference in wording alone is ignored. Because they are difficult to interpret, items 3 and 19 of the list in the Chinese sūtra are not discussed.

n.15The Tibetan text permits more than one reading. It can also be read, “When entering the dwelling of the saṅgha, do not leave it with its head and lower tip sticking out.”

n.16Translated in accordance with the Yongle, Kangxi, and Choné editions, reading rgas pa instead of rgal ba.

n.17Taishō 785 XVII 725c10–11: 為出入見佛像不得使頭有聲. “Do not make any sound with its head when you see a buddha image at the time of exiting and entering.” The version in the Phukdrak Kangyur agrees with the Chinese here. It reads, “Should you see a buddha image when entering or exiting, do not make any sound with it.”

n.18Taishō 725c13: 不得橫著膝上以懸兩頭. “Do not place it across your knees and hang things from its two ends.”

n.19Translated in accordance with the Lithang, Narthang, Choné, and Zhol editions, reading skyog pa instead of dkyog pa.

n.20Taishō 725c14–15: 不得復持在三師前後﹐已杖出不得復杖隨. “Do not carry the rattling staff in front of or behind the three masters of an ordination ceremony. When they leave with ringing staffs, do not carry your ringing staff and follow them.”

n.21Taishō 725c16–17: 若四人俱行﹐一人已持﹐不得復持隨. “If four people are traveling together and one is already holding a ringing staff, do not follow them while carrying a ringing staff.” The list in the Chinese sūtra adds a specific point to this rule (Taishō 725b19–20): 四人共行除上座不得普持. “When four persons travel together, it is not permissible for anyone but the elder to hold the ringing staff.”

n.22Taishō 725c18–19: 至人門戶時﹐當三抖擻﹐不出應當更至餘家. “Rattle it three times at the door. If no one responds, you should proceed to another household.”

n.23Taishō 725c19–20: 主人出﹐應當杖著左肘挾之. “When the patron answers the door, you should clasp it in the crook of your left arm.”

n.24The Tibetan text permits more than one reading. It can also be read as, “When going for alms rounds, do not be parted from a novice monk or a householder.” The two Chinese versions agree with each other on this rule. Taishō 725c22–23: 欲行當從沙彌若白衣受. “If you wish to go somewhere, receive it from novice monks or householders.” The item in the list found in the Chinese sūtra states the preference for receiving the ringing staff from a novice monk if a novice monk is available. Taishō 725c25–26: 杖欲出時當從沙彌邊受﹐若無沙彌白衣亦得.

n.25Items 23 and 24 are presented in reverse order in the Chinese. Taishō 726a1–2: 二十三者遠請行宿應得暮杖。二十四者遠迎來者應得暮杖.

n.26Taishō 726a2–3: 常當自近不得指人若畫地作字. “Always keep it close to you; neither point it at others nor use it to draw on the ground or write syllables.” See the corresponding item in the list in the Chinese sūtra at Taishō 725b17–18. The two Chinese versions agree with each other and present no problem to interpretation. The version in the Phukdrak Kangyur is closer to the Chinese here, insofar as it preserves the negation of the verb and therefore the prohibition on using the staff to “touch another person or make designs on the ground” (gzhal [sic] la reg cing sa la ri mo bri bar mi bya’o).