T01n0010_白衣金幢二婆羅門緣起經

大正藏第 01 冊 No. 0010 白衣金幢二婆羅門緣起經

No. 10 [No. 1(5), No. 26(154)]

佛說白衣金幢二婆羅門緣起經卷上

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫沙門臣施護等奉　詔譯

如是我聞：

一時，世尊在舍衛國故廢園林鹿母堂中。是時，彼處有白衣、金幢二婆羅門，去佛近住，樂求出家，成苾芻相。

爾時，世尊，日後分時，自房而出，詣鹿母堂，旋復經行。時，白衣婆羅門，見佛世尊詣鹿母堂旋復經行已，即謂金幢婆羅門言：「金幢！世間嬉戲，諸所樂法悉是戲論。我雖所作，竟無其實，若身若心，旋生懈倦。以其身心有懈倦故，即起失念。此失念因，即是無常、是不堅牢、是不究竟、是散壞法。汝今不應如是修作戲樂法者，謂即施設事火之法。」

金幢婆羅門言：「汝云何知？」

白衣答言：「我從尊者瞿曇所聞。而彼瞿曇，有大辯才，善知是義。彼所說言，事火之法，謂從古仙之所傳習，乃至所有事火法教，彼亦皆知。彼有一類仙人，于沙門婆羅門所，起過失意，故作火事。其過失者，謂互相憎嫉，伺求其短，由此互起過失因故，而諸有情，壽命滅沒。又復有情，于別界中，壽命盡已，而來生此。若能清凈，舍家出家，若行增修，真實相應，正善作意，如其色心，入三摩地，隨等引心，即能記念，彼宿住事。是等有情，不樂互相憎嫉伺短，由不起彼過失因故，是即常住、是即堅牢、是即究竟、是不散壞法。若復有情，互相伺短，由彼互起過失因故，是即無常、是不堅牢、是不究竟、是散壞法。是故諸婆羅門，不應如是修作，勿起過失意，施設事火法。金幢！汝可知不？此佛世尊，日後分時，自房而出，詣鹿母堂，旋復經行。汝今可能同我往詣佛世尊所，頭面禮足，佛經行時，隨從經行。彼佛世尊，必為我等，隨宜說法。」

時，金幢婆羅門言：「善哉，我往。」

爾時，白衣金幢二婆羅門，互言議已，同詣佛所。到已，俱時頭面禮足，隨佛經行。

爾時，世尊告白衣、金幢二婆羅門言：「汝等當知，諸婆羅門，自謂了達三明，名稱上族，種姓清凈，從事火天勝族中生，父凈母凈，善生善種，乃至七世，父母尊高，種族殊勝，無罪無謗，是等皆因種姓凈故。又謂洞達明瞭五種記論，一本母法等究竟三明、二諸物定名、三該吒婆那、四文字章句、五戲笑妙言。是等記論，諸圍陀典，本師婆羅門，悉善了知。白衣！諸婆羅門，於三明中，豈無輕毀凌辱及譏謗邪？」

白衣、金幢二婆羅門，俱白佛言：「世尊！諸婆羅門，於三明中，云何得無輕毀凌辱及諸譏謗？而婆羅門，三明典中，作如是言：『諸婆羅門，如是清凈，是真婆羅門，是梵王子，清凈口生，梵王種類，梵王所化，梵王所授。是故，諸婆羅門，如是清凈，是真婆羅門。』世尊！而我白衣、金幢，亦以眷屬所纏，不得解脫，減失善法，增長惡法。世尊！此亦是為我婆羅門三明典中輕毀凌辱譏謗等事。」

佛告白衣、金幢二婆羅門言：「汝等當知，諸婆羅門，於三明中，所招輕毀及譏謗者，為以婆羅門有如是言：『諸婆羅門，如是清凈，是真婆羅門是梵王子，清凈口生，梵王種類，梵王所化，梵王所授，是故諸婆羅門，如是清凈，是真婆羅門

現代漢語譯本 西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫沙門臣施護等奉詔譯 一時，世尊在舍衛國故廢園林鹿母堂中。當時，那裡有白衣和金幢兩位婆羅門，他們靠近佛陀居住，渴望出家，成為比丘。 那時，世尊在午後時分，從自己的住所出來，來到鹿母堂，然後又開始經行。白衣婆羅門看到佛陀來到鹿母堂經行后，就對金幢婆羅門說：『金幢啊！世間的嬉戲和各種享樂都是虛妄的。我所做的一切都沒有實際意義，無論是身體還是心靈，都感到疲憊。因為身心疲憊，就會產生失念。這種失唸的原因是無常、不堅固、不究竟、是會散壞的。你不應該像這樣修習享樂之法，也就是設定祭火之法。』 金幢婆羅門問：『你怎麼知道的？』 白衣回答說：『我從尊者瞿曇那裡聽說的。那位瞿曇，有大辯才，善於理解這些道理。他所說的祭火之法，是古代仙人傳下來的，甚至所有關於祭火的教義，他都知道。那些仙人中，有一類對沙門和婆羅門心懷不滿，所以才設立祭火儀式。他們之間的過失在於互相憎恨嫉妒，伺機尋找對方的缺點，因此互相產生過失，導致眾生壽命終結。還有一些眾生，在其他世界壽命結束后，來到這裡投生。如果能夠清凈，捨棄家庭出家，如果修行增進，與真實相應，正確地用心，如實地觀察色和心，進入三摩地，隨著等引心，就能回憶起前世的事情。這些眾生，不喜歡互相憎恨嫉妒，不尋找對方的缺點，因為沒有產生過失的原因，所以是常住、堅固、究竟、不散壞的。如果眾生互相尋找缺點，因為互相產生過失的原因，就是無常、不堅固、不究竟、會散壞的。所以，各位婆羅門，不應該這樣修行，不要產生過失之心，設定祭火之法。金幢，你明白了嗎？這位佛陀，在午後時分，從自己的住所出來，來到鹿母堂經行。你現在可以和我一起去拜見佛陀，頂禮他的雙足，在佛陀經行時，跟隨他一起經行。佛陀一定會為我們隨宜說法。』 當時，金幢婆羅門說：『好啊，我一起去。』 於是，白衣和金幢兩位婆羅門，互相商議后，一同前往佛陀所在之處。到達后，他們一起頂禮佛陀的雙足，跟隨佛陀經行。 這時，世尊告訴白衣和金幢兩位婆羅門說：『你們應當知道，各位婆羅門，自認為通達三明，是高貴的種姓，血統清凈，從祭火天神的高貴種族中出生，父親清凈，母親清凈，善生善種，甚至七代，父母尊貴，種族殊勝，沒有罪過和誹謗，這些都是因為種姓清凈的緣故。又認為通達明瞭五種記論，即根本母法等究竟三明、諸物定名、該吒婆那、文字章句、戲笑妙言。這些記論，圍陀典籍，本師婆羅門都非常瞭解。白衣，各位婆羅門，在三明中，難道沒有輕毀和譏謗嗎？』 白衣和金幢兩位婆羅門，一起對佛陀說：『世尊！各位婆羅門，在三明中，怎麼可能沒有輕毀和譏謗呢？婆羅門的三明典籍中，有這樣的說法：『各位婆羅門，如此清凈，是真正的婆羅門，是梵天之子，從清凈的口中出生，是梵天的種類，是梵天所化，是梵天所授予的。所以，各位婆羅門，如此清凈，是真正的婆羅門。』世尊！而我們白衣和金幢，也因為被眷屬所纏縛，不能解脫，減少了善法，增長了惡法。世尊！這也是我們婆羅門三明典籍中的輕毀和譏謗之處。』 佛陀告訴白衣和金幢兩位婆羅門說：『你們應當知道，各位婆羅門，在三明中所招致的輕毀和譏謗，是因為婆羅門有這樣的說法：『各位婆羅門，如此清凈，是真正的婆羅門，是梵天之子，從清凈的口中出生，是梵天的種類，是梵天所化，是梵天所授予的。所以，各位婆羅門，如此清凈，是真正的婆羅門。』

English version The Sutra of the Origin of the Two Brahmins, White-Clothed and Golden-Banner Translated by the Tripitaka Master Shihu, the Great Master of Dharma Transmission, the Attendant of the Imperial Court, the Senior Official of the Guanglu Temple, and the Purple-Robed Monk, etc., under Imperial Decree. Thus have I heard: At one time, the World Honored One was in the Deer Mother Hall in the old abandoned garden of Shravasti. At that time, there were two Brahmins, White-Clothed and Golden-Banner, who lived near the Buddha, desiring to leave home and become Bhikkhus. Then, the World Honored One, in the afternoon, came out of his dwelling and went to the Deer Mother Hall, and then began to walk back and forth. When the White-Clothed Brahmin saw the World Honored One walking back and forth in the Deer Mother Hall, he said to the Golden-Banner Brahmin: 'Golden-Banner! The pleasures and all the enjoyable things in the world are all illusory. Everything I do has no real meaning, and whether it is the body or the mind, I feel weary. Because the body and mind are weary, I become forgetful. The cause of this forgetfulness is impermanence, insecurity, incompleteness, and the law of disintegration. You should not practice such pleasurable things, which is to say, the practice of setting up fire sacrifices.' The Golden-Banner Brahmin asked: 'How do you know this?' The White-Clothed Brahmin replied: 'I heard it from the Venerable Gautama. That Gautama has great eloquence and understands these principles well. What he said about the fire sacrifice is that it was passed down from ancient sages, and he knows all the teachings about fire sacrifices. Among those sages, there were some who harbored ill will towards the Shramanas and Brahmins, and that is why they established fire rituals. Their faults were that they hated and envied each other, seeking each other's faults, and thus they caused each other to have faults, leading to the end of the lives of sentient beings. There are also sentient beings who, after their lives end in other realms, come to be born here. If they can purify themselves, leave their homes, and practice diligently, in accordance with the truth, with proper intention, observing the form and mind as they are, entering Samadhi, and with the mind of equanimity, they can remember their past lives. These sentient beings do not like to hate and envy each other, nor do they seek each other's faults, and because they do not create the causes of faults, they are permanent, secure, complete, and not subject to disintegration. If sentient beings seek each other's faults, because they create the causes of faults, they are impermanent, insecure, incomplete, and subject to disintegration. Therefore, you Brahmins should not practice in this way, do not create ill will, and do not set up fire sacrifices. Golden-Banner, do you understand? This Buddha, in the afternoon, came out of his dwelling and went to the Deer Mother Hall to walk back and forth. You can now go with me to see the Buddha, bow down at his feet, and follow him as he walks. The Buddha will surely teach us according to our needs.' At that time, the Golden-Banner Brahmin said: 'Good, I will go.' Then, the two Brahmins, White-Clothed and Golden-Banner, after discussing with each other, went together to where the Buddha was. Upon arriving, they both bowed down at the Buddha's feet and followed him as he walked. At this time, the World Honored One said to the two Brahmins, White-Clothed and Golden-Banner: 'You should know that the Brahmins, who claim to have mastered the Three Vedas, are of noble lineage, with pure bloodlines, born from the noble race of the fire gods, with pure fathers and pure mothers, born of good lineage, even for seven generations, with noble parents, of superior lineage, without sin or slander, all because of the purity of their lineage. They also claim to have mastered the five kinds of records, namely, the fundamental mother law and the ultimate Three Vedas, the fixed names of things, the Gatha Vana, the written words and sentences, and the wonderful words of jest. These records, the Vedic scriptures, are well understood by the original Brahmin teachers. White-Clothed, among the Brahmins, in the Three Vedas, is there no disparagement and slander?' The two Brahmins, White-Clothed and Golden-Banner, both said to the Buddha: 'World Honored One! How can there be no disparagement and slander among the Brahmins in the Three Vedas? In the Brahmin's Three Vedas, it is said: 'The Brahmins are so pure, they are the true Brahmins, the sons of Brahma, born from a pure mouth, of the Brahma lineage, transformed by Brahma, and bestowed by Brahma. Therefore, the Brahmins are so pure, they are the true Brahmins.' World Honored One! We, White-Clothed and Golden-Banner, are also entangled by our families and cannot be liberated, diminishing good deeds and increasing evil deeds. World Honored One! This is also a disparagement and slander in our Brahmin's Three Vedas.' The Buddha said to the two Brahmins, White-Clothed and Golden-Banner: 'You should know that the disparagement and slander that the Brahmins incur in the Three Vedas is because the Brahmins say: 'The Brahmins are so pure, they are the true Brahmins, the sons of Brahma, born from a pure mouth, of the Brahma lineage, transformed by Brahma, and bestowed by Brahma. Therefore, the Brahmins are so pure, they are the true Brahmins.'

。』白衣！彼諸婆羅門，雖作是說，返為破壞，劣弱自身而復損失。彼婆羅門所破壞者，為以不實起諸執著，返于正法而生訶厭，由是即起互相諍論。何以故？白衣！或有婆羅門，謂所生時，時分別異，胎中亦異，執彼所見，生時異故，乃為清凈。而諸婆羅門，亦同如是清凈所生，是故作如是言：『諸婆羅門，是梵王子，清凈口生，梵王種類，梵王所化，梵王所授，是故諸婆羅門，如是清凈，是真婆羅門。』白衣！當知有四種類，即為四族。何等為四？所謂剎帝利族、婆羅門族、毗舍族、首陀族。白衣！於是四族中，造黑業者，感黑業報，非勝所作，智者訶厭，死墮惡趣。又四族中，有造白業者，感白業報，是勝所作，智者稱讚，死生天趣。白衣！云何黑業？所謂殺生、偷盜、邪染、妄言、綺語、兩舌、惡口、貪瞋、邪見，此是黑業。云何白業？謂不殺生、不偷盜、不邪染、不妄言、不綺語、不兩舌、不惡口、不貪、不瞋、正見，此是白業。

「複次，白衣！汝勿起是意，謂殺生等，此諸黑業，感黑業報，非勝所作，智者訶厭。彼剎帝利、毗舍、首陀，諸族類中，皆有是事；而婆羅門，獨無是事。」

白衣、金幢二婆羅門白佛言：「世尊！云何作此說？是事不然。若造黑業者，感黑業報，諸剎帝利、婆羅門、毗舍、首陀，皆有是事；而婆羅門，何獨無邪？」

佛言：「白衣！汝又勿起是意，謂諸黑業，婆羅門無，餘三族有，此說即為三明典中相應之語。以婆羅門是梵王子，清凈口生，梵王種類，梵王所化，梵王所授，本生清凈，故是真婆羅門。

「白衣！汝又勿起是意，若四族中皆有黑業，此說即為三明典中不相應語。複次，白衣！汝勿起是意，謂不殺生等，此諸白業，感白業報，是勝所作，智者稱讚。彼剎帝利、毗舍、首陀，諸族類中，皆無是事；而婆羅門，獨有是事。」

白衣、金幢二婆羅門白佛言：「世尊！云何作此說？是事不然。若造白業者，感白業報。諸剎帝利、婆羅門、毗舍、首陀，皆有是事；而婆羅門，何獨有邪？」

佛言：「白衣！汝又勿起是意，謂諸白業，婆羅門有，餘三族無，此說即為三明典中相應之語。以婆羅門是梵王子，清凈口生，梵王種類，梵王所化，梵王所授，本生清凈，故是真婆羅門。

「白衣！汝又勿起是意，若四族中，皆有白業，此說即為三明典中不相應語。複次，白衣！汝勿起是意，謂剎帝利、毗舍、首陀，諸族類中，造殺生等諸黑業故，身壞命終，墮于地獄；而婆羅門，獨無是事。」

白衣、金幢二婆羅門白佛言：「世尊！云何作此說？是事不然。諸剎帝利、婆羅門、毗舍、首陀，造黑業者，身壞命終皆墮地獄；而婆羅門，何獨無邪？」

佛言：「白衣！汝又勿起是意，謂造黑業，墮于地獄，婆羅門無，餘三族有，此說即為三明典中相應之語。以婆羅門是梵王子，清凈口生，梵王種類，梵王所化，梵王所授，本生清凈，故是真婆羅門。

「白衣！汝又勿起是意，若四族中，有黑業故，皆墮地獄，此說即為三明典中不相應語。

「複次，白衣！汝勿起是意，謂造不殺生等諸白業故，身壞命終，生於天趣。彼剎帝利、毗舍、首陀，皆無是事；而婆羅門，獨有是事。」

白衣、金幢二婆羅門白佛言：「世尊！云何作此說？是事不然

『白衣！』那些婆羅門雖然這樣說，實際上卻是在自我破壞，削弱自身的力量，反而遭受損失。他們所破壞的是，因為不真實而產生的執著，反而對正法產生厭惡，因此引發互相爭論。為什麼呢？『白衣！』有些婆羅門認為，出生時的時間不同，在胎中的情況也不同，他們執著于這種觀點，認為出生時間不同就代表清凈。而其他婆羅門也認為自己是清凈出生的，所以他們會說：『婆羅門是梵天的兒子，從清凈的口中出生，是梵天的後代，由梵天所化生，由梵天所賜予，所以婆羅門是清凈的，是真正的婆羅門。』『白衣！』你要知道有四種階級，即為四族。是哪四種呢？分別是剎帝利族、婆羅門族、毗舍族和首陀族。『白衣！』在這四族中，造作惡業的人，會感受到惡業的報應，這不是高尚的行為，智者會加以譴責，死後會墮入惡道。而在這四族中，有造作善業的人，會感受到善業的報應，這是高尚的行為，智者會加以讚揚，死後會升入天道。『白衣！』什麼是惡業呢？就是殺生、偷盜、邪淫、妄語、綺語、兩舌、惡口、貪婪、嗔恨、邪見，這些是惡業。什麼是善業呢？就是不殺生、不偷盜、不邪淫、不妄語、不綺語、不兩舌、不惡口、不貪婪、不嗔恨、正見，這些是善業。 『此外，』『白衣！』你不要認為，殺生等這些惡業，會招致惡報，不是高尚的行為，智者會加以譴責。這些事情在剎帝利、毗舍、首陀等各個階級中都有發生，而只有婆羅門沒有這種情況。」 白衣和金幢兩位婆羅門對佛說：「世尊！為什麼這樣說呢？事實並非如此。如果造作惡業，就會感受到惡業的報應，剎帝利、婆羅門、毗舍、首陀等各個階級都有這種情況，為什麼只有婆羅門沒有惡業呢？」 佛說：「『白衣！』你也不要認為，惡業只有其他三族有，而婆羅門沒有，這種說法與三明典籍中的說法相符。因為婆羅門是梵天的兒子，從清凈的口中出生，是梵天的後代，由梵天所化生，由梵天所賜予，本來就是清凈的，所以是真正的婆羅門。」 『白衣！』你也不要認為，如果四族都有惡業，這種說法就與三明典籍中的說法不符。此外，『白衣！』你不要認為，不殺生等這些善業，會招致善報，是高尚的行為，智者會加以讚揚。這些事情在剎帝利、毗舍、首陀等各個階級中都沒有發生，而只有婆羅門才有這種情況。」 白衣和金幢兩位婆羅門對佛說：「世尊！為什麼這樣說呢？事實並非如此。如果造作善業，就會感受到善業的報應，剎帝利、婆羅門、毗舍、首陀等各個階級都有這種情況，為什麼只有婆羅門才有善業呢？」 佛說：「『白衣！』你也不要認為，善業只有婆羅門有，而其他三族沒有，這種說法與三明典籍中的說法相符。因為婆羅門是梵天的兒子，從清凈的口中出生，是梵天的後代，由梵天所化生，由梵天所賜予，本來就是清凈的，所以是真正的婆羅門。」 『白衣！』你也不要認為，如果四族都有善業，這種說法就與三明典籍中的說法不符。此外，『白衣！』你不要認為，剎帝利、毗舍、首陀等各個階級，因為造作殺生等惡業，身壞命終後會墮入地獄，而只有婆羅門沒有這種情況。」 白衣和金幢兩位婆羅門對佛說：「世尊！為什麼這樣說呢？事實並非如此。剎帝利、婆羅門、毗舍、首陀等各個階級，如果造作惡業，身壞命終后都會墮入地獄，為什麼只有婆羅門沒有這種情況呢？」 佛說：「『白衣！』你也不要認為，造作惡業會墮入地獄，只有其他三族有，而婆羅門沒有，這種說法與三明典籍中的說法相符。因為婆羅門是梵天的兒子，從清凈的口中出生，是梵天的後代，由梵天所化生，由梵天所賜予，本來就是清凈的，所以是真正的婆羅門。」 『白衣！』你也不要認為，如果四族都有惡業，都會墮入地獄，這種說法就與三明典籍中的說法不符。 『此外，』『白衣！』你不要認為，因為造作不殺生等善業，身壞命終後會升入天道。這些事情在剎帝利、毗舍、首陀等各個階級中都沒有發生，而只有婆羅門才有這種情況。」 白衣和金幢兩位婆羅門對佛說：「世尊！為什麼這樣說呢？事實並非如此。

'White-clad one!' Those Brahmins, though they speak thus, are actually undermining themselves, weakening their own strength, and suffering losses. What they undermine is the attachment arising from untruth, which in turn leads to aversion towards the true Dharma, thus causing mutual disputes. Why is that? 'White-clad one!' Some Brahmins believe that the time of birth is different, and the circumstances in the womb are also different. They cling to this view, believing that differences in birth time signify purity. Other Brahmins also consider themselves to be born pure, so they say: 'Brahmins are the sons of Brahma, born from his pure mouth, descendants of Brahma, created by Brahma, and bestowed by Brahma. Therefore, Brahmins are pure and are the true Brahmins.' 'White-clad one!' You should know that there are four classes, which are the four castes. What are the four? They are the Kshatriya caste, the Brahmin caste, the Vaishya caste, and the Shudra caste. 'White-clad one!' Among these four castes, those who commit evil deeds will experience the retribution of evil deeds. This is not a noble act, and the wise will condemn it. After death, they will fall into evil realms. Among these four castes, those who commit good deeds will experience the retribution of good deeds. This is a noble act, and the wise will praise it. After death, they will ascend to heavenly realms. 'White-clad one!' What are evil deeds? They are killing, stealing, sexual misconduct, lying, frivolous speech, divisive speech, harsh speech, greed, hatred, and wrong views. These are evil deeds. What are good deeds? They are not killing, not stealing, not engaging in sexual misconduct, not lying, not engaging in frivolous speech, not engaging in divisive speech, not engaging in harsh speech, not being greedy, not being hateful, and having right views. These are good deeds. 'Furthermore,' 'White-clad one!' Do not think that killing and other such evil deeds will bring about evil retribution, that they are not noble acts, and that the wise will condemn them. These things happen in all castes, including Kshatriyas, Vaishyas, and Shudras, but only Brahmins are exempt from them.' The two Brahmins, White-clad and Golden Banner, said to the Buddha: 'World Honored One! Why do you say this? It is not so. If one commits evil deeds, one will experience the retribution of evil deeds. This happens in all castes, including Kshatriyas, Brahmins, Vaishyas, and Shudras. Why are Brahmins alone exempt from evil deeds?' The Buddha said: 'White-clad one!' You should also not think that evil deeds are only present in the other three castes and not in the Brahmins. This statement is in accordance with the teachings of the Three Vedas. Because Brahmins are the sons of Brahma, born from his pure mouth, descendants of Brahma, created by Brahma, and bestowed by Brahma, they are inherently pure, and therefore, they are the true Brahmins.' 'White-clad one!' You should also not think that if all four castes have evil deeds, this statement is not in accordance with the teachings of the Three Vedas. Furthermore, 'White-clad one!' Do not think that not killing and other such good deeds will bring about good retribution, that they are noble acts, and that the wise will praise them. These things do not happen in all castes, including Kshatriyas, Vaishyas, and Shudras, but only Brahmins have them.' The two Brahmins, White-clad and Golden Banner, said to the Buddha: 'World Honored One! Why do you say this? It is not so. If one commits good deeds, one will experience the retribution of good deeds. This happens in all castes, including Kshatriyas, Brahmins, Vaishyas, and Shudras. Why are Brahmins alone the only ones with good deeds?' The Buddha said: 'White-clad one!' You should also not think that good deeds are only present in the Brahmins and not in the other three castes. This statement is in accordance with the teachings of the Three Vedas. Because Brahmins are the sons of Brahma, born from his pure mouth, descendants of Brahma, created by Brahma, and bestowed by Brahma, they are inherently pure, and therefore, they are the true Brahmins.' 'White-clad one!' You should also not think that if all four castes have good deeds, this statement is not in accordance with the teachings of the Three Vedas. Furthermore, 'White-clad one!' Do not think that because Kshatriyas, Vaishyas, and Shudras commit evil deeds such as killing, they will fall into hell after their bodies break and their lives end, but only Brahmins are exempt from this.' The two Brahmins, White-clad and Golden Banner, said to the Buddha: 'World Honored One! Why do you say this? It is not so. If Kshatriyas, Brahmins, Vaishyas, and Shudras commit evil deeds, they will all fall into hell after their bodies break and their lives end. Why are Brahmins alone exempt from this?' The Buddha said: 'White-clad one!' You should also not think that falling into hell due to committing evil deeds is only present in the other three castes and not in the Brahmins. This statement is in accordance with the teachings of the Three Vedas. Because Brahmins are the sons of Brahma, born from his pure mouth, descendants of Brahma, created by Brahma, and bestowed by Brahma, they are inherently pure, and therefore, they are the true Brahmins.' 'White-clad one!' You should also not think that if all four castes have evil deeds, they will all fall into hell. This statement is not in accordance with the teachings of the Three Vedas. 'Furthermore,' 'White-clad one!' Do not think that because one commits good deeds such as not killing, one will ascend to heavenly realms after their bodies break and their lives end. These things do not happen in all castes, including Kshatriyas, Vaishyas, and Shudras, but only Brahmins have them.' The two Brahmins, White-clad and Golden Banner, said to the Buddha: 'World Honored One! Why do you say this? It is not so.

。諸剎帝利、婆羅門、毗舍、首陀，造白業者，身壞命終，皆生天趣；而婆羅門，何獨有邪？」

佛言：「白衣！汝又勿起是意，謂造白業生於天趣，婆羅門有，餘三族無，此說即為三明典中相應之語。以婆羅門是梵王子，清凈口生，梵王種類，梵王所化，梵王所授，本生清凈，故是真婆羅門。

「白衣！汝又勿起是意，若四族中，有白業故，皆生天趣，此說即為三明典中不相應語。複次，白衣！我向所說，是等法中，若善、若不善、若黑、若白，若有罪、若無罪，若凈分、若染分，若勝、若劣，若寬、若狹，如是諸法，隨應轉時。諸婆羅門，一向堅執。我說是人真實癡者，以自識心，而為知解。白衣！又諸婆羅門，或起種姓言論、或族氏言論、或自教言論。又起是意，他人所應，為我設座，汲水獻供，前起承迎，合掌問訊；我即不應，于其他人，作如是事。起是意者，我說是人不見正法。

「複次，白衣！或有沙門、或婆羅門，計著種姓族氏言論，或復計著自教言論者，我說此為非真出離沙門，非真出離婆羅門。白衣！或有沙門、或婆羅門，不計著彼種姓言論、亦不計著族氏言論、又不計著自教言論，我說此為真得出離、正了知者、沙門、婆羅門。

「複次，白衣！彼憍薩羅主勝軍大王，見釋種子沙門瞿曇，從釋族中，舍家出家。彼勝軍王，于其釋子，歡喜慰安，恭敬禮拜前起承迎，合掌問訊。白衣！彼憍薩羅主勝軍大王，于佛如來，歡喜慰安，恭敬禮拜，前起承迎，合掌問訊者。其王不以沙門瞿曇是高勝族，王亦不起高勝族意；不以沙門瞿曇相好端嚴，王亦不起相好之意；不以沙門瞿曇有大名稱，王亦不起名稱之意。由此應知，法爾如是。白衣！是法本來，最上最大，最極高勝。如是正見，諸法本母，是即增上，畢竟歸趣。

「複次，白衣！若人於我，安住正信，是人即得堅固增長，根本出生，不壞凈信。何以故？謂若沙門、若婆羅門、若天魔梵，三界一切，悉是我子，皆同一法，而無差別。正法口生，同一法種，從法所化，是真法子。白衣！或有問言：『汝等一切，各各父母，種姓族氏，何故棄捨？』返作是言：『我等皆是，沙門釋子。』白衣當知，法爾如是，是法本來，最上最大，最極高勝。如是正見，諸法本母，是即增上，畢竟歸趣。

大正藏第 01 冊 No. 0010 白衣金幢二婆羅門緣起經

佛說白衣金幢二婆羅門緣起經卷中

「複次，白衣！過極久遠，此界壞時，當界有情，還復往生光音天中。過極久遠，此界成時，別界有情，光音天歿，而來生此。是諸有情，各有身光，清凈皎潔騰空而行，隨欲能往，適悅快樂，如意自在。以彼有情身有光故，世界爾時，日月光明悉不出現；以其日月光不現故，星亦不現；星不現故，宿亦不現；宿不現故，亦不分別晝夜殊異；以其不分晝夜異故，年月日時，亦無差別。亦復不分男女形相。爾時有情，法爾自然，身光互照。

「複次，白衣！彼時大地大水涌現，色如酥乳，味如甘蔗，又或如蜜，香美細妙，為人所食，資益諸根，其名地味。時一有情，於是地味，極生愛樂，舉以指端，用嘗其味。余諸有情，見已亦然，起希欲想，亦以指端，舉嘗其味，隨生愛樂

『其他剎帝利、婆羅門、吠舍、首陀羅，如果造作善業，身壞命終后都會往生天道；為什麼只有婆羅門才有這種特權呢？』 佛陀說：『白衣！你不要產生這樣的想法，認為造作善業往生天道，只有婆羅門才有，其他三個種姓沒有。這種說法是與三明典籍相符的。因為婆羅門是梵天的兒子，從清凈的口中出生，是梵天的後代，由梵天所化生，由梵天所授予，本來就清凈，所以才是真正的婆羅門。』 『白衣！你也不要產生這樣的想法，認為如果四個種姓中，有人造作善業，都能往生天道，這種說法是與三明典籍不相符的。再者，白衣！我剛才所說的，在這些法中，無論是善、不善、黑、白、有罪、無罪、清凈、染污、殊勝、低劣、寬廣、狹隘，這些法隨著因緣而轉變。而婆羅門卻一味地固執己見。我說這種人真是愚癡，用自己的意識來理解事物。白衣！還有一些婆羅門，或者談論種姓，或者談論族氏，或者談論自己的教義。他們還認為，別人應該為我設定座位，汲水供奉，上前迎接，合掌問候；而我不應該對其他人做這些事。產生這種想法的人，我說他們沒有見到正法。』 『再者，白衣！如果有一些沙門或婆羅門，執著于種姓族氏的言論，或者執著于自己的教義，我說這些人不是真正的出家沙門，也不是真正的出家婆羅門。白衣！如果有一些沙門或婆羅門，不執著于種姓的言論，也不執著于族氏的言論，也不執著于自己的教義，我說這些人才是真正出離、真正覺悟的沙門和婆羅門。』 『再者，白衣！憍薩羅國的勝軍大王，看到釋迦族的沙門瞿曇，從釋迦族中舍家出家。勝軍大王對這位釋迦族的出家人，歡喜慰問，恭敬禮拜，上前迎接，合掌問候。白衣！憍薩羅國的勝軍大王，對佛陀如來，歡喜慰問，恭敬禮拜，上前迎接，合掌問候。這位國王不是因為沙門瞿曇是高貴的種族，國王也沒有產生高貴種族的想法；不是因為沙門瞿曇相貌端正，國王也沒有產生相貌的想法；不是因為沙門瞿曇有很大的名聲，國王也沒有產生名聲的想法。由此應該知道，法本來就是如此。白衣！這個法本來就是最上、最大、最極高勝的。像這樣正確的見解，是諸法的根本，是增上，最終的歸宿。』 『再者，白衣！如果有人對我安住正信，這個人就能得到堅固增長，根本出生，不壞的清凈信心。為什麼呢？因為無論是沙門、婆羅門、天魔梵，三界一切眾生，都是我的孩子，都遵循同一法則，沒有差別。從正法口中出生，遵循同一法則，從法所化生，才是真正的法子。白衣！或許有人會問：『你們大家，各自的父母、種姓、族氏，為什麼都捨棄了？』應該回答說：『我們都是沙門釋子。』白衣應當知道，法本來就是如此，這個法本來就是最上、最大、最極高勝的。像這樣正確的見解，是諸法的根本，是增上，最終的歸宿。』 佛陀宣說了白衣金幢二婆羅門緣起經卷上 『再者，白衣！經過極其久遠的時間，這個世界壞滅時，這個世界的眾生，會再次往生到光音天中。經過極其久遠的時間，這個世界形成時，其他世界的眾生，從光音天死去，來到這裡出生。這些眾生，各自都有身光，清凈皎潔，騰空而行，隨心所欲，適悅快樂，如意自在。因為這些眾生身上有光，所以那時世界，日月的光明都不顯現；因為日月的光明不顯現，所以星星也不顯現；星星不顯現，所以星宿也不顯現；星宿不顯現，所以也無法分辨白天和黑夜的差別；因為無法分辨白天和黑夜的差別，所以年月日時，也沒有差別。也無法分辨男女的形相。那時眾生，自然而然，身光互相照耀。』 『再者，白衣！那時大地涌現出大水，顏色像酥油牛奶，味道像甘蔗，又像蜂蜜，香甜美味，可以食用，滋養諸根，它的名字叫地味。當時有一個眾生，對這種地味，產生了極大的喜愛，用指尖蘸取，品嚐它的味道。其他眾生，看到后也這樣做了，產生了希求的念頭，也用指尖蘸取，品嚐它的味道，隨之產生了喜愛。

'Other Kshatriyas, Brahmins, Vaishyas, and Shudras, if they perform good deeds, will all be reborn in the heavens after their bodies break and their lives end; why is it that only Brahmins have this privilege?' The Buddha said, 'Layman! You should not have such a thought, thinking that performing good deeds and being reborn in the heavens is only for Brahmins, and not for the other three castes. This statement is in accordance with the scriptures of the Three Knowledges. Because Brahmins are the sons of Brahma, born from a pure mouth, they are the descendants of Brahma, transformed by Brahma, bestowed by Brahma, and are inherently pure, therefore they are the true Brahmins.' 'Layman! You should also not have such a thought, thinking that if anyone in the four castes performs good deeds, they can all be reborn in the heavens, this statement is not in accordance with the scriptures of the Three Knowledges. Furthermore, layman! What I just said, in these dharmas, whether it is good, not good, black, white, sinful, sinless, pure, defiled, superior, inferior, broad, or narrow, these dharmas change according to conditions. But Brahmins stubbornly cling to their own views. I say that such people are truly foolish, using their own consciousness to understand things. Layman! There are also some Brahmins who either talk about caste, or talk about lineage, or talk about their own doctrines. They also think that others should set up seats for me, draw water for offerings, come forward to greet me, and bow with palms together; but I should not do these things for others. Those who have such thoughts, I say they have not seen the true Dharma.' 'Furthermore, layman! If there are some Shramanas or Brahmins who are attached to the talk of caste and lineage, or attached to their own doctrines, I say that these people are not true renunciate Shramanas, nor are they true renunciate Brahmins. Layman! If there are some Shramanas or Brahmins who are not attached to the talk of caste, nor attached to the talk of lineage, nor attached to their own doctrines, I say that these people are truly liberated, truly enlightened Shramanas and Brahmins.' 'Furthermore, layman! King Senika of Kosala saw the Shramana Gautama of the Shakya clan, who had left his home from the Shakya clan. King Senika was pleased and comforted this renunciate of the Shakya clan, respectfully bowed, came forward to greet him, and bowed with palms together. Layman! King Senika of Kosala was pleased and comforted the Tathagata Buddha, respectfully bowed, came forward to greet him, and bowed with palms together. This king did not think that Shramana Gautama was of a noble caste, nor did the king have the thought of a noble caste; not because Shramana Gautama had a handsome appearance, nor did the king have the thought of appearance; not because Shramana Gautama had a great reputation, nor did the king have the thought of reputation. From this, it should be known that the Dharma is naturally like this. Layman! This Dharma is originally the most supreme, the greatest, and the most extremely exalted. Such correct views are the root of all dharmas, the increase, and the ultimate destination.' 'Furthermore, layman! If someone dwells in correct faith in me, this person will obtain firm growth, the root of birth, and indestructible pure faith. Why is this? Because whether it is Shramanas, Brahmins, heavenly demons, or Brahma, all beings in the three realms are my children, all follow the same Dharma, and there is no difference. Born from the mouth of the true Dharma, following the same Dharma, transformed by the Dharma, they are the true children of the Dharma. Layman! Perhaps someone will ask: 『Why have you all abandoned your respective parents, castes, and lineages?』 You should answer: 『We are all Shramana Shakya sons.』 Layman, you should know that the Dharma is naturally like this, this Dharma is originally the most supreme, the greatest, and the most extremely exalted. Such correct views are the root of all dharmas, the increase, and the ultimate destination.' The Buddha spoke the first scroll of the White-Clothed Golden Banner Two Brahmins Origination Sutra Taisho Tripitaka Vol. 01 No. 0010 White-Clothed Golden Banner Two Brahmins Origination Sutra The Buddha spoke the middle scroll of the White-Clothed Golden Banner Two Brahmins Origination Sutra Translated by the Tripitaka Master, Chao Feng Da Fu, Shi Guang Lu Qing, Dharma Master, Purple-Robed Shramana, Shi Hu, and others, by Imperial Decree 'Furthermore, layman! After an extremely long time, when this world is destroyed, the sentient beings of this world will be reborn in the Abhasvara Heaven. After an extremely long time, when this world is formed, sentient beings from other worlds, having died in the Abhasvara Heaven, will come here to be born. These sentient beings each have their own body light, pure and bright, soaring through the air, going wherever they wish, enjoying pleasure and happiness, and being free and at ease. Because these sentient beings have light on their bodies, at that time the light of the sun and moon will not appear in the world; because the light of the sun and moon does not appear, the stars will not appear; because the stars do not appear, the constellations will not appear; because the constellations do not appear, there will be no distinction between day and night; because there is no distinction between day and night, there will be no difference in years, months, days, and hours. There will also be no distinction between male and female forms. At that time, sentient beings will naturally shine on each other with their body light.' 'Furthermore, layman! At that time, a great body of water will appear on the earth, its color like ghee and milk, its taste like sugarcane, or like honey, fragrant, delicious, and fine, suitable for human consumption, nourishing the roots of the senses, and its name is earth-flavor. At that time, one sentient being developed a great fondness for this earth-flavor, and dipped a fingertip into it to taste its flavor. Other sentient beings, seeing this, did the same, developing a desire, and also dipped a fingertip into it to taste its flavor, and then developed a fondness for it.'

。爾時有情，既于地味，極生愛樂，而為所食，資養支體。由多食已，諸有情身，漸覺堅實，旋復粗重；以粗重故，不能騰空隨欲而往，身光隱沒；身光沒故，爾時大地，皆悉冥暗，世間乃有日月出現；日月現故，星宿亦現，始分晝夜；既分晝夜，即有年月日時差別。

「複次，白衣！彼時有情，初食地味，其味久時，為世資養。以彼有情貪食多者，色相瘦弱；若食少者，色相充實。時，充實者，見瘦弱者，不知其故，乃作是言：『汝是瘦弱者，我是充實者。』由此乃起憍慢之想，以是緣故，地味隱沒。爾時有情，見彼地味既隱沒已，咸唱是言：『苦哉！苦哉！今此地味，何故隱沒？』

「複次，白衣！地味既沒，地餅復生。色如餐那迦，味如甘蔗，又或如蜜，香美細妙，為人所食。彼時有情，次食地餅，久為資養。以彼有情貪食多者，色相瘦弱；若食少者，色相充實。時，充實者，見瘦弱者，不知其故，乃作是言：『汝是瘦弱者，我是充實者。』由此乃起憍慢之想，以是緣故，地餅隱沒。爾時有情，見彼地餅既隱沒已，咸唱是言：『苦哉！苦哉！今此地餅，何故隱沒？』

「複次，白衣！地餅既沒，林藤復生，如迦籠嚩迦枝，有四種色，味如甘蔗，又或如蜜，香美細妙，為人所食。彼時有情，后食林藤，久為資養。以彼有情貪食多者，色相瘦弱；若食少者，色相充實。時，充實者，見瘦弱者，不知其故，乃作是言：『汝是瘦弱者，我是充實者。』由此乃起憍慢之想，以是緣故，林藤隱沒。爾時有情，見彼林藤既隱沒已，咸唱是言：『苦哉！苦哉！今此林藤，何故隱沒？』白衣！如今時人，或有苦法，當觸惱時，亦唱是言：『苦哉！苦哉！』

「複次，白衣！林藤既沒，香稻復生。而此香稻，無糠無秕，妙香可愛。依時成熟，旦時刈已，暮時還生。暮時刈已，旦時還生。取已旋活，中無間絕。旦暮二時，取其香稻，但為資養，不知本因。彼時有情，而競貪食，以是緣故，身轉粗重，乃有男女二相差別。由此有情互起憎愛，以憎愛故，互相譭謗。又復漸起互相染著，此染著因，為過失本。又諸有情，由譭謗故，乃以杖木瓦石，互相打擊。於是世間乃生非法及不正行。白衣！如今世人，以其童女，飾以眾華，嚴諸妙服，求其異姓而用妻之。設此非法以為正法，然于其義，都不能知。彼時有情，亦復如是。過去正法今為非法，過去律儀為非律儀，如是漸生諸非法行。由起非法行故，漸生逼迫，減失厭離，旋增懈墮，或於一日、二日、三日乃至一月，不住家中，不營家業，遊行曠野，覆藏過非。

「時，有一人，性懶惰故，不能依時，往取香稻，乃作是念：『我今何故受斯苦惱？旦時旦時去取香稻，暮時暮時還復往取。我今若能一日一往，並取旦暮二時香稻，豈非善邪？』作是念已，即往並取二時香稻。複次，白衣！時，別一人來相謂言：『汝今同我往取香稻。』懶惰者言：『汝但自往，我已取來旦暮二時所食香稻。』時，來喚者乃作是念：『日取二時所食香稻，既為善者；我今何不一往並取二日、三日所食香稻？』作是念已即往並取。複次，白衣！時，又一人來相謂言：『汝今同我往取香稻。』前人答言：『汝但自往，我已取來二日、三日所食香稻

現代漢語譯本：那時，眾生因為非常喜愛大地的滋味，就把它當作食物，用來滋養身體。由於吃得太多，眾生的身體逐漸變得堅實，然後又變得粗重；因為身體粗重，就不能騰空隨意飛行，身上的光芒也消失了；因為身上的光芒消失，那時的大地就完全陷入黑暗，世間才有了太陽和月亮的出現；太陽和月亮出現后，星辰也出現了，開始有了白天和黑夜的區分；有了白天和黑夜的區分，就有了年、月、日、時的差別。 現代漢語譯本：『再者，白衣！那時眾生，最初吃地味，那滋味長久地供養著世人。因為那些眾生貪吃得多，臉色就變得瘦弱；如果吃得少，臉色就變得飽滿。當時，臉色飽滿的人，看到臉色瘦弱的人，不知道是什麼原因，就說：『你是瘦弱的，我是飽滿的。』由此就產生了驕傲自滿的想法，因為這個緣故，地味就消失了。那時，眾生看到地味已經消失，都喊著說：『苦啊！苦啊！現在這地味，為什麼消失了呢？』 現代漢語譯本：『再者，白衣！地味消失後，地餅又出現了。顏色像餐那迦，味道像甘蔗，又像蜂蜜，香甜美味，細緻美妙，供人食用。那時，眾生接著吃地餅，長久地用來滋養身體。因為那些眾生貪吃得多，臉色就變得瘦弱；如果吃得少，臉色就變得飽滿。當時，臉色飽滿的人，看到臉色瘦弱的人，不知道是什麼原因，就說：『你是瘦弱的，我是飽滿的。』由此就產生了驕傲自滿的想法，因為這個緣故，地餅就消失了。那時，眾生看到地餅已經消失，都喊著說：『苦啊！苦啊！現在這地餅，為什麼消失了呢？』 現代漢語譯本：『再者，白衣！地餅消失後，林藤又出現了，像迦籠嚩迦樹枝，有四種顏色，味道像甘蔗，又像蜂蜜，香甜美味，細緻美妙，供人食用。那時，眾生後來吃林藤，長久地用來滋養身體。因為那些眾生貪吃得多，臉色就變得瘦弱；如果吃得少，臉色就變得飽滿。當時，臉色飽滿的人，看到臉色瘦弱的人，不知道是什麼原因，就說：『你是瘦弱的，我是飽滿的。』由此就產生了驕傲自滿的想法，因為這個緣故，林藤就消失了。那時，眾生看到林藤已經消失，都喊著說：『苦啊！苦啊！現在這林藤，為什麼消失了呢？』白衣！現在的人，如果遇到痛苦的事情，當受到困擾時，也會喊著說：『苦啊！苦啊！』 現代漢語譯本：『再者，白衣！林藤消失後，香稻又出現了。這香稻沒有糠也沒有秕，香氣美妙，令人喜愛。按時成熟，早上收割后，晚上又長出來。晚上收割后，早上又長出來。取走後又會生長，中間沒有間斷。早晚兩次，取用香稻，只是用來滋養身體，不知道根本的原因。那時，眾生競相貪吃，因為這個緣故，身體變得更加粗重，才有了男女兩種性別的差別。由此眾生之間互相產生憎恨和愛戀，因為憎恨和愛戀，互相誹謗。又逐漸產生互相的迷戀，這種迷戀的原因，是過失的根本。而且眾生因為互相誹謗，就用棍棒、瓦片、石頭互相打擊。於是世間就產生了非法和不正當的行為。白衣！就像現在的人，用鮮花裝飾少女，穿上華麗的衣服，去尋找異姓的人來做妻子。把這種非法的事情當作正法，然而對於其中的道理，完全不瞭解。那時的眾生，也是這樣。過去的正法現在變成了非法，過去的戒律變成了非戒律，就這樣逐漸產生了各種非法行為。因為產生了非法行為，逐漸產生了逼迫，減少了厭離心，反而增加了懈怠，或者有一天、兩天、三天甚至一個月，都不待在家裡，不經營家業，跑到曠野，掩蓋自己的過錯。 現代漢語譯本：『當時，有一個人，因為天性懶惰，不能按時去取香稻，就想：『我現在為什麼受這種苦惱？早上早上地去取香稻，晚上晚上地還要去取。我現在如果能一天去一次，把早晚兩次的香稻都取回來，豈不是很好嗎？』這樣想了之後，就去把早晚兩次的香稻都取了回來。再者，白衣！當時，另一個人來對他說：『你現在和我一起去取香稻吧。』懶惰的人說：『你自己去吧，我已經把早晚兩次吃的香稻都取回來了。』當時，來叫他的人就想：『一天取兩次吃的香稻，既然是好的；我現在為什麼不一次把兩天、三天吃的香稻都取回來呢？』這樣想了之後，就去把香稻都取了回來。再者，白衣！當時，又有一個人來對他說：『你現在和我一起去取香稻吧。』前面的人回答說：『你自己去吧，我已經把兩天、三天吃的香稻都取回來了。』

English version: At that time, sentient beings, having developed a great fondness for the taste of the earth, consumed it as food to nourish their bodies. Due to excessive consumption, their bodies gradually became solid and then coarse and heavy. Because of this heaviness, they could no longer fly freely through the air, and their bodily radiance disappeared. With the disappearance of their radiance, the earth was plunged into darkness, and the sun and moon appeared in the world. With the appearance of the sun and moon, the stars also appeared, and the distinction between day and night began. With the division of day and night, the differences between years, months, days, and hours arose. English version: 'Furthermore, white-clad one! At that time, sentient beings, when they first consumed the earth's flavor, that flavor nourished the world for a long time. Because those sentient beings who ate greedily became thin and weak, while those who ate sparingly became full and robust. At that time, those who were full and robust, seeing those who were thin and weak, not knowing the reason, would say, 'You are thin and weak, while I am full and robust.' From this, thoughts of arrogance arose, and for this reason, the earth's flavor disappeared. At that time, sentient beings, seeing that the earth's flavor had disappeared, all cried out, 'Woe! Woe! Why has this earth's flavor disappeared now?' English version: 'Furthermore, white-clad one! After the earth's flavor disappeared, earth cakes appeared. They were the color of canaka, tasted like sugarcane, or like honey, fragrant, delicious, and exquisite, and were eaten by people. At that time, sentient beings then ate the earth cakes, which nourished them for a long time. Because those sentient beings who ate greedily became thin and weak, while those who ate sparingly became full and robust. At that time, those who were full and robust, seeing those who were thin and weak, not knowing the reason, would say, 'You are thin and weak, while I am full and robust.' From this, thoughts of arrogance arose, and for this reason, the earth cakes disappeared. At that time, sentient beings, seeing that the earth cakes had disappeared, all cried out, 'Woe! Woe! Why have these earth cakes disappeared now?' English version: 'Furthermore, white-clad one! After the earth cakes disappeared, forest vines appeared, like the branches of the kalambaka tree, with four colors, tasting like sugarcane, or like honey, fragrant, delicious, and exquisite, and were eaten by people. At that time, sentient beings later ate the forest vines, which nourished them for a long time. Because those sentient beings who ate greedily became thin and weak, while those who ate sparingly became full and robust. At that time, those who were full and robust, seeing those who were thin and weak, not knowing the reason, would say, 'You are thin and weak, while I am full and robust.' From this, thoughts of arrogance arose, and for this reason, the forest vines disappeared. At that time, sentient beings, seeing that the forest vines had disappeared, all cried out, 'Woe! Woe! Why have these forest vines disappeared now?' White-clad one! Nowadays, when people experience suffering and are troubled, they also cry out, 'Woe! Woe!' English version: 'Furthermore, white-clad one! After the forest vines disappeared, fragrant rice appeared. This fragrant rice had no husk or chaff, was wonderfully fragrant and delightful. It ripened in due season, and after being harvested in the morning, it would grow again in the evening. After being harvested in the evening, it would grow again in the morning. It would grow back after being taken, without interruption. Twice a day, morning and evening, they would take the fragrant rice, using it only for nourishment, not knowing the fundamental cause. At that time, sentient beings competed to eat greedily, and for this reason, their bodies became coarser and heavier, and the distinction between male and female arose. From this, sentient beings developed mutual hatred and love, and because of hatred and love, they slandered each other. They also gradually developed mutual attachment, and this attachment was the root of their faults. Moreover, because of their mutual slander, sentient beings struck each other with sticks, tiles, and stones. Thus, illegal and improper conduct arose in the world. White-clad one! Just like people today, who adorn young girls with flowers and beautiful clothes, seeking a spouse from a different family. They treat this illegal practice as the correct way, yet they do not understand the meaning of it at all. The sentient beings of that time were also like this. The correct practices of the past became illegal, and the precepts of the past became non-precepts, and in this way, various illegal practices gradually arose. Because of these illegal practices, they gradually experienced oppression, lost their aversion to suffering, and instead increased their laziness. They would not stay at home for one, two, three days, or even a month, not managing their household affairs, but would run off to the wilderness, concealing their faults. English version: 'At that time, there was a person who, because of his lazy nature, could not go to gather the fragrant rice on time, and thought, 'Why am I suffering this trouble now? I have to go gather the fragrant rice in the morning and then again in the evening. If I could go once a day and gather the fragrant rice for both morning and evening, wouldn't that be good?' Having thought this, he went and gathered the fragrant rice for both morning and evening. Furthermore, white-clad one! At that time, another person came and said to him, 'Come with me now to gather the fragrant rice.' The lazy person said, 'You go yourself, I have already gathered the fragrant rice for both morning and evening.' At that time, the person who had called him thought, 'If gathering the fragrant rice for two meals a day is good, why don't I go once and gather the fragrant rice for two or three days?' Having thought this, he went and gathered the rice. Furthermore, white-clad one! At that time, yet another person came and said to him, 'Come with me now to gather the fragrant rice.' The previous person replied, 'You go yourself, I have already gathered the fragrant rice for two or three days.'

。』其人爾時，乃作是念：『一往並取二日、三日所食香稻，既為善者；我今何不一往並取四日、五日所食香稻？』作是念已，即往並取。

「複次，白衣！初取香稻，無糠無秕香美妙好。一懶惰者，而為因故，其後漸次，展轉多取，乃為貯積，充已受用。爾時，香稻漸生糠秕，旦時刈已暮時不生，暮時刈已旦時不生，不復還活，不知其因。彼諸有情，即共集會，互相議言：『我等初時，各有身光騰空而行，快樂自在。以身光故，日月星宿，光明不現，亦不分別晝夜殊異，年月日時亦無差別，亦復不分男女形相，法爾有情身光互照。是時，大地大水涌現，色如酥乳，味如甘蔗，又或如蜜，香美細妙，為人所食，資益諸根，其名地味。時，一有情，見極生愛，舉以指端，用嘗其味。余諸有情，見已亦然，皆嘗其味，咸生愛樂。我等爾時，用為所食，資養支體。於是地味，貪食既多，我等身支，漸覺粗重，以是緣故，不能騰空隨欲而往，身光隱沒，由是世界皆悉冥暗。爾時乃有日月星宿，光明出現，始分晝夜。年月日時，亦有差別。是時地味，我等所食，久為資養，貪食多者，色相瘦弱；若食少者，色相充實。時，充實者，見瘦弱者，起憍慢想，以是緣故，地味隱沒，地餅復生。甘美細妙，色香具足，我等所食，久為資養。貪食多者，色相瘦弱；若食少者，色相充實。時，充實者，見瘦弱者，起憍慢想，以是緣故，地餅隱沒，林藤復生。甘美細妙，色香具足，我等所食，久為資養。貪食多者，色相瘦弱；若食少者，色相充實。時，充實者，見瘦弱者，起憍慢想，以是緣故，林藤隱沒，香稻復生。爾時香稻，無糠無秕，妙香可愛，旦時刈已暮時還生，暮時刈已旦時還生。我等所食，但為資養，不知本因，貪食既多，滓穢旋礙，爾時乃有男女相異，後起憎愛，互相譭謗。又復漸生互相染著，此染著因，為過失本。我等爾時，互譭謗故，杖木瓦石，互相打擊。於是世間，乃生非法，起非法故，漸生逼迫，減失厭離，旋增懈惰，一日、二日乃至一月，不住家中，不營家業，遊行曠野，覆藏過非。時有一人，性懶惰故，不能依時往取香稻，乃作是念：「我今何故受斯苦惱，旦時旦時去取香稻，暮時暮時還復往取？我今宜應一日一往並取旦暮二時香稻。」作是念已，即往並取。時，別一人，來相謂言：「汝今同我，往取香稻。」懶惰者言：「汝但自往，我已取來二時香稻。」其人爾時，乃作是念：「二時香稻取為善者，我今一往，當取二日、三日香稻。」作是念已，即往並取。時又一人，來相謂言：「汝今同我，往取香稻。」前人答言：「汝但自往，我已取來三日香稻。」其人爾時，乃作是念：「三日香稻取為善者，我今一往，當取四日五日香稻。」作是念已即往並取。汝等當知，初取香稻，無糠無秕，后漸多取，以為貯積。爾時香稻，漸生糠秕，旦時刈已暮時不生，暮時刈已旦時不生，不復還活，不知其因。我等今時，宜應普以一切地界，均布分擘，各為齊限。此是汝地界，此是我地界。』彼諸人眾，互相議已，即分地界，立為齊限。」

佛言：「白衣！爾時，人眾分地界已。時，有一人，往取香稻，艱難所得，即作是念：『我今云何能得所食？云何令我養活其命？我今自分香稻將盡，他界雖有，然彼不許，我今須往盜其少分。』作是念已，以己香稻，密固護之，即往他界，竊取香稻

現代漢語譯本：『那個人當時就想：『一次性拿走兩三天吃的香稻，已經算是好的了；我為什麼不一次性拿走四五天吃的香稻呢？』這樣想著，就去一次性拿走了。 現代漢語譯本：『再說，白衣！最初拿取的香稻，沒有糠秕，香美妙好。一個懶惰的人，因為這個原因，之後逐漸地，輾轉多次拿取，就爲了儲存起來，供自己享用。那時，香稻漸漸生出糠秕，早上割了，晚上不再生長，晚上割了，早上不再生長，不再復活，不知道是什麼原因。那些有情眾生，就一起聚集，互相商議說：『我們最初的時候，各自都有身光，騰空飛行，快樂自在。因為身光的原因，日月星辰的光芒都不顯現，也分不清白天黑夜的差別，年月日時也沒有差別，也不分男女的形貌，自然而然有情眾生身光互相照耀。那時，大地上涌現出像酥油牛奶一樣顏色，味道像甘蔗，又像蜂蜜一樣，香美細妙的液體，供人食用，滋養身體，它的名字叫地味。當時，一個有情眾生，看到后非常喜愛，用指尖拿起嚐了嚐味道。其餘的有情眾生，看到后也這樣做了，都嚐了嚐味道，都產生了喜愛和快樂。我們當時，用它作為食物，滋養身體。於是，因為貪吃地味過多，我們的身體逐漸感到粗重，因為這個緣故，不能騰空隨意飛行，身光也隱沒了，因此世界都變得黑暗。那時才有了日月星辰，光明出現，開始有了白天黑夜的分別。年月日時，也有了差別。當時的地味，我們用來食用，長期滋養身體，貪吃多的人，臉色瘦弱；如果吃得少的人，臉色就充實。當時，臉色充實的人，看到臉色瘦弱的人，就產生了驕慢的想法，因為這個緣故，地味隱沒了，又生出了地餅。甘美細妙，色香味俱全，我們用來食用，長期滋養身體。貪吃多的人，臉色瘦弱；如果吃得少的人，臉色就充實。當時，臉色充實的人，看到臉色瘦弱的人，就產生了驕慢的想法，因為這個緣故，地餅隱沒了，又生出了林藤。甘美細妙，色香味俱全，我們用來食用，長期滋養身體。貪吃多的人，臉色瘦弱；如果吃得少的人，臉色就充實。當時，臉色充實的人，看到臉色瘦弱的人，就產生了驕慢的想法，因為這個緣故，林藤隱沒了，又生出了香稻。那時香稻，沒有糠秕，香美可愛，早上割了，晚上還會生長，晚上割了，早上還會生長。我們用來食用，只是爲了滋養身體，不知道根本原因，貪吃多了，污穢就產生了障礙，那時才有了男女的差別，之後產生了憎恨和愛戀，互相誹謗。又逐漸產生了互相的染著，這種染著的原因，是過失的根本。我們當時，因為互相誹謗，就用木棒瓦片石頭，互相打擊。於是世間，就產生了非法，因為產生了非法，逐漸產生了逼迫，減少了厭離心，反而增加了懈怠，一天兩天甚至一個月，都不待在家裡，不經營家業，在曠野里遊蕩，掩蓋自己的過錯。當時有一個人，因為天性懶惰，不能按時去拿香稻，就想：『我為什麼受這種苦惱，早上早上地去拿香稻，晚上晚上地還要去拿？我應該一天去一次，把早晚兩頓的香稻都拿回來。』這樣想著，就去一次性拿走了。當時，另一個人，來對他說：『你現在和我一起去拿香稻吧。』懶惰的人說：『你自個兒去吧，我已經把兩頓的香稻都拿回來了。』那個人當時就想：『拿兩頓的香稻已經算是好的了，我一次去，應該拿兩三天吃的香稻。』這樣想著，就去一次性拿走了。當時又有一個人，來對他說：『你現在和我一起去拿香稻吧。』前面的人回答說：『你自個兒去吧，我已經把三天吃的香稻都拿回來了。』那個人當時就想：『拿三天吃的香稻已經算是好的了，我一次去，應該拿四五天吃的香稻。』這樣想著，就去一次性拿走了。你們應當知道，最初拿取的香稻，沒有糠秕，後來逐漸多拿，用來儲存。那時香稻，漸漸生出糠秕，早上割了，晚上不再生長，晚上割了，早上不再生長，不再復活，不知道是什麼原因。我們現在，應該把所有的土地，平均分配，各自劃定界限。這是你的土地，這是我的土地。』那些人互相商議后，就劃分了土地，設立了界限。』 現代漢語譯本：佛說：『白衣！當時，人們劃分了土地界限后。當時，有一個人，去拿香稻，艱難地才得到，就想：『我現在怎麼才能得到吃的？怎麼才能讓我養活自己的生命？我現在自己分的香稻快要用完了，其他地方雖然有，但是他們不允許，我現在必須去偷取他們少許的香稻。』這樣想著，就用自己的香稻，嚴密地保護起來，就去其他地方，偷取香稻。』

English version: 'At that time, that person thought: 'It's already good to take enough fragrant rice for two or three days at once; why don't I take enough for four or five days at once?' Having thought this, he went and took it all at once. English version: 'Furthermore, white-clad one! Initially, the fragrant rice taken had no husks or chaff, and was wonderfully fragrant and delicious. A lazy person, because of this, gradually took more and more, repeatedly, in order to store it for his own use. At that time, the fragrant rice gradually grew husks and chaff; if harvested in the morning, it would not grow back in the evening; if harvested in the evening, it would not grow back in the morning; it would not revive, and they did not know the reason. Those sentient beings then gathered together and discussed among themselves, saying: 'In the beginning, we each had our own light, and we could fly freely in the sky, happy and at ease. Because of our light, the light of the sun, moon, and stars did not appear, and we could not distinguish between day and night; there was no difference between years, months, days, and hours; nor were there distinctions between male and female forms; naturally, the lights of sentient beings shone upon each other. At that time, a substance like butter and milk, with a color like sugarcane, or like honey, fragrant, delicious, and fine, appeared on the earth, which people ate to nourish their bodies, and it was called 'earth flavor'. At that time, one sentient being, seeing it, felt great love, and picked it up with his fingertip to taste it. The other sentient beings, seeing this, did the same, all tasting it, and all felt love and joy. At that time, we used it as food to nourish our bodies. Then, because we ate too much of the earth flavor, our bodies gradually felt heavy, and for this reason, we could not fly freely in the sky, and our light disappeared, and the world became dark. Then the sun, moon, and stars appeared, and there was a distinction between day and night. There were also differences in years, months, days, and hours. At that time, the earth flavor, which we used as food, nourished our bodies for a long time; those who ate too much became thin and weak; those who ate less became full and robust. At that time, those who were full and robust, seeing those who were thin and weak, developed arrogant thoughts, and for this reason, the earth flavor disappeared, and earth cakes appeared. They were sweet, delicious, fine, and had color, fragrance, and taste; we used them as food, and they nourished our bodies for a long time. Those who ate too much became thin and weak; those who ate less became full and robust. At that time, those who were full and robust, seeing those who were thin and weak, developed arrogant thoughts, and for this reason, the earth cakes disappeared, and forest vines appeared. They were sweet, delicious, fine, and had color, fragrance, and taste; we used them as food, and they nourished our bodies for a long time. Those who ate too much became thin and weak; those who ate less became full and robust. At that time, those who were full and robust, seeing those who were thin and weak, developed arrogant thoughts, and for this reason, the forest vines disappeared, and fragrant rice appeared. At that time, the fragrant rice had no husks or chaff, and was fragrant and lovely; if harvested in the morning, it would grow back in the evening; if harvested in the evening, it would grow back in the morning. We used it as food, only to nourish our bodies, not knowing the root cause; when we ate too much, impurities arose, and at that time, there were differences between male and female, and later, hatred and love arose, and we slandered each other. We also gradually developed attachments to each other, and this attachment was the root of our faults. At that time, because we slandered each other, we used sticks, tiles, and stones to strike each other. Thus, the world became unlawful; because of this unlawfulness, we gradually became oppressed, lost our aversion to suffering, and instead became more lazy; for one or two days, or even a month, we did not stay at home, did not manage our affairs, but wandered in the wilderness, hiding our faults. At that time, there was a person who, because of his laziness, could not go to get fragrant rice on time, and thought: 'Why am I suffering like this, having to go get fragrant rice in the morning and again in the evening? I should go once a day and take enough fragrant rice for both morning and evening.' Having thought this, he went and took it all at once. At that time, another person came and said to him: 'Come with me to get fragrant rice.' The lazy person said: 'You go yourself, I have already taken enough fragrant rice for both meals.' At that time, that person thought: 'It's already good to take enough fragrant rice for two meals; I should go once and take enough for two or three days.' Having thought this, he went and took it all at once. At that time, another person came and said to him: 'Come with me to get fragrant rice.' The previous person replied: 'You go yourself, I have already taken enough fragrant rice for three days.' At that time, that person thought: 'It's already good to take enough fragrant rice for three days; I should go once and take enough for four or five days.' Having thought this, he went and took it all at once. You should know that initially, the fragrant rice taken had no husks or chaff; later, more and more was taken for storage. At that time, the fragrant rice gradually grew husks and chaff; if harvested in the morning, it would not grow back in the evening; if harvested in the evening, it would not grow back in the morning; it would not revive, and they did not know the reason. We should now divide all the land equally, and each set our own boundaries. This is your land, and this is my land.' After discussing this among themselves, they divided the land and set boundaries. English version: The Buddha said: 'White-clad one! At that time, after the people had divided the land and set boundaries. At that time, there was a person who went to get fragrant rice, and it was difficult to obtain; he thought: 'How can I get food now? How can I keep myself alive? The fragrant rice that I have divided for myself is almost gone; although there is some in other areas, they do not allow me to take it; I must now go and steal a small portion of their fragrant rice.' Having thought this, he carefully protected his own fragrant rice, and went to other areas to steal fragrant rice.'

。其主見已，告盜人言：『咄！汝盜人，何故來此，竊我香稻！』盜人答言：『我不如是，不曾取汝界中香稻。』

「複次，前人，于第二時，往取香稻，亦復難得，又生前念：『我今云何能得所食？云何令我養活其命？我今自分香稻將盡，他界雖有，然彼不許，我今須往盜其少分。』作是念已，以己香稻密固護之，即往他界，竊取香稻。其主復見，于第二時，還來盜已，又復告言：『咄！汝盜人，何故復來，竊我香稻！』盜人答言：『我不如是，不曾取汝界中香稻。』

佛說白衣金幢二婆羅門緣起經卷下

「複次，白衣！前人又于第三時中，往取香稻，亦復難得，乃作是念：『我今云何能得所食？云何令我養活其命？我今自分香稻將盡，他界雖有，然彼不許，我今於三盜其少分。』作是念已，以己香稻密固護之，即於他界而興盜竊。其主見彼於三來此興盜竊已，心生瞋恚，復作是言：『咄！汝盜人，何故於三來此盜竊！』即捉雙手，舉杖以打，盜人被打，叫呼啼泣。世間爾時，乃生非法，諸不正行，由此而興，杖捶之名，是初建立。因彼偷盜，乃生瞋恚苦惱等事，是為非法，非法生故，不正行興，由此乃有三不善法，首初建立，所謂偷盜、妄言、杖捶。

「複次，白衣！爾時，人眾見是事已，又復集會，共相議言：『我等初時，身有光明，隨欲自在。以身光故，日月星宿，悉不出現，不分晝夜，年月日時，亦無差別。爾時，大地大水涌現，其名地味，我等食之，久為資養；乃至最後，我等自起不善法故，地味隱沒，地餅復生，取以食之，久為資養；乃至最後，我等自起不善法故，地餅隱沒，林藤復生，取以食之，久為資養；乃至最後，我等自起不善法故，林藤隱沒，香稻復生，無糠無秕，取以食之，久為資養；乃至最後，我等自起不善法故，彼香稻中乃生糠秕，旦時刈已暮時不生，暮時刈已旦時不生，不復還活，不知其因。我等爾時，即以香稻，均分地界。分地界已，時有一人，往取香稻，艱難而得，乃於他界，而興盜竊，其主見已，告盜人言：「咄！汝盜人，何故來此，而為盜竊！」盜人答言：「我不如是，不曾竊汝界中香稻。」複次，前人第二、第三竊取香稻，亦復如是。其主見已，乃生瞋恚，復作是言：「咄！汝盜人，何故於三來此盜竊！」即捉雙手，舉杖以打，盜人被打，叫呼啼泣。世間爾時，乃生非法，諸不正行，杖埵之名，由此而興。三不善法，最初建立，所謂偷盜、妄言、杖捶。我等今時，宜共選擇色相具足有大威德、大智慧者，立為田主。我等諸人，自界香稻，各各當分一分與彼。是人平正，應調製者即調製之，應攝受者即攝受之，善護地方及護人眾，我等應當各各承稟。』時，諸人眾參議成已，即共選擇色相具足有大威德大智慧者，立為田主，而作主宰，眾皆承稟。」

佛言：「白衣！爾時田主，眾許立故，由是名為眾許田主；此田主名，最初墮于文字數中。又于地界，善作守護，為主宰故，名剎帝利；此剎帝利名，第二墮于文字數中。又能于眾善出和合慰安語故，名慰安者，此慰安者即名為王；此王之名，第三墮于文字數中

現代漢語譯本：那人發現后，就對偷稻穀的人說：『喂！你這偷東西的人，為什麼到這裡來，偷我的香稻！』偷稻穀的人回答說：『我沒有偷，我沒有拿你地裡的香稻。』 現代漢語譯本：『再說，先前那個人，在第二次去取香稻時，也同樣難以得到，又產生了之前的想法：『我現在要怎樣才能得到吃的呢？要怎樣才能養活我的性命呢？我自己的香稻快要用完了，其他地方雖然有，但是他們不允許我拿，我現在必須去偷他們一點。』有了這個想法后，他把自己剩下的香稻藏好，就到其他地方去，偷取香稻。那主人又看見了，在第二次又來偷了，又對他說：『喂！你這偷東西的人，為什麼又來，偷我的香稻！』偷稻穀的人回答說：『我沒有偷，我沒有拿你地裡的香稻。』 現代漢語譯本：『再說，白衣！先前那個人又在第三次去取香稻時，也同樣難以得到，於是就想：『我現在要怎樣才能得到吃的呢？要怎樣才能養活我的性命呢？我自己的香稻快要用完了，其他地方雖然有，但是他們不允許我拿，我現在必須去偷他們一點。』有了這個想法后，他把自己剩下的香稻藏好，就到其他地方去偷竊。那主人看見他第三次來這裡偷竊，心中生氣，又說：『喂！你這偷東西的人，為什麼第三次來這裡偷竊！』就抓住他的雙手，舉起棍子打他，偷東西的人被打后，叫喊哭泣。世間那時，才產生了非法的事情，各種不正當的行為，由此而興起，用棍子打人的名稱，是最初建立的。因為偷盜，才產生了嗔恨苦惱等事情，這就是非法，因為非法產生，不正當的行為興起，由此才有了三種不善法，最初建立，就是偷盜、妄語、棍打。 現代漢語譯本：『再說，白衣！那時，人們看到這件事後，又聚集在一起，共同商議說：『我們最初的時候，身上有光明，可以隨意自在。因為身上的光芒，日月星辰，都不顯現，不分白天黑夜，年月日時，也沒有差別。那時，大地上涌現出一種叫做地味的東西，我們吃了它，很久都用來滋養身體；直到最後，我們自己產生了不善的行為，地味就消失了，又出現了地餅，我們拿來吃，很久都用來滋養身體；直到最後，我們自己產生了不善的行為，地餅就消失了，又出現了林藤，我們拿來吃，很久都用來滋養身體；直到最後，我們自己產生了不善的行為，林藤就消失了，又出現了香稻，沒有糠秕，我們拿來吃，很久都用來滋養身體；直到最後，我們自己產生了不善的行為，那香稻中就產生了糠秕，早上割了晚上就不再生長，晚上割了早上就不再生長，不再復活，不知道是什麼原因。我們那時，就用香稻，平均分配土地。分配土地后，當時有一個人，去取香稻，艱難地得到，就到其他地方，去偷竊，那主人看見后，就對偷東西的人說：「喂！你這偷東西的人，為什麼到這裡來，偷東西！」偷東西的人回答說：「我沒有偷，我沒有偷你地裡的香稻。」再說，先前那個人第二次、第三次偷取香稻，也都是這樣。那主人看見后，就生氣了，又說：「喂！你這偷東西的人，為什麼第三次來這裡偷竊！」就抓住他的雙手，舉起棍子打他，偷東西的人被打后，叫喊哭泣。世間那時，才產生了非法的事情，各種不正當的行為，用棍子打人的名稱，由此而興起。三種不善法，最初建立，就是偷盜、妄語、棍打。我們現在，應該共同選擇一個相貌端正、具有大威德、大智慧的人，立為田主。我們這些人，自己地裡的香稻，各自都分一部分給他。這個人公正，應該調解的就調解，應該攝受的就攝受，好好保護地方和保護人們，我們應該各自聽從他的命令。』當時，人們商議完畢，就共同選擇了一個相貌端正、具有大威德大智慧的人，立為田主，讓他做主宰，大家都聽從他的命令。」 現代漢語譯本：佛說：『白衣！那時，田主，因為大家同意而設立，因此稱為眾許田主；這個田主的名字，最初出現在文字記錄中。又因為他能好好守護土地，做主宰，所以稱為剎帝利；這個剎帝利的名字，第二次出現在文字記錄中。又能對眾人說出和睦安慰的話，所以稱為安慰者，這個安慰者就稱為王；這個王的名字，第三次出現在文字記錄中。』

English version: The owner, having seen this, said to the thief, 'Hey! You thief, why have you come here to steal my fragrant rice!' The thief replied, 'I did not steal; I did not take any of your fragrant rice from your land.' English version: 'Furthermore, the previous person, when going to take fragrant rice for the second time, also found it difficult to obtain, and the previous thought arose again: 'How can I obtain food now? How can I sustain my life? My own fragrant rice is almost gone, and although there is some in other places, they will not allow me to take it. I must now go and steal a small portion from them.' Having had this thought, he carefully hid his remaining fragrant rice and went to another place to steal fragrant rice. The owner saw him again, having come to steal for the second time, and said to him, 'Hey! You thief, why have you come again to steal my fragrant rice!' The thief replied, 'I did not steal; I did not take any of your fragrant rice from your land.' English version: 'Furthermore, white-clad one! The previous person, when going to take fragrant rice for the third time, also found it difficult to obtain, and then thought: 'How can I obtain food now? How can I sustain my life? My own fragrant rice is almost gone, and although there is some in other places, they will not allow me to take it. I must now steal a small portion from them.' Having had this thought, he carefully hid his remaining fragrant rice and went to another place to steal. The owner, seeing him come to steal for the third time, became angry and said, 'Hey! You thief, why have you come here to steal for the third time!' He then grabbed his hands, raised a stick, and beat him. The thief, having been beaten, cried out and wept. At that time, illegal things arose in the world, and all kinds of improper conduct arose from this. The name for beating with a stick was first established. Because of theft, anger, suffering, and other things arose. This is illegal. Because illegal things arose, improper conduct arose. From this, the three unwholesome acts were first established, namely, stealing, lying, and beating with a stick.' English version: 'Furthermore, white-clad one! At that time, the people, having seen this event, gathered together and discussed, saying: 'In the beginning, we had light on our bodies, and we were free and at ease. Because of the light on our bodies, the sun, moon, and stars did not appear, and there was no distinction between day and night, and no difference in years, months, days, or hours. At that time, a substance called earth-flavor appeared on the earth, and we ate it, using it to nourish ourselves for a long time. Until finally, we ourselves gave rise to unwholesome acts, and the earth-flavor disappeared. Then, earth-cakes appeared, and we took them to eat, using them to nourish ourselves for a long time. Until finally, we ourselves gave rise to unwholesome acts, and the earth-cakes disappeared. Then, forest vines appeared, and we took them to eat, using them to nourish ourselves for a long time. Until finally, we ourselves gave rise to unwholesome acts, and the forest vines disappeared. Then, fragrant rice appeared, without husks or chaff, and we took it to eat, using it to nourish ourselves for a long time. Until finally, we ourselves gave rise to unwholesome acts, and husks and chaff appeared in the fragrant rice. If we harvested it in the morning, it would not grow back in the evening, and if we harvested it in the evening, it would not grow back in the morning. It would not revive, and we did not know the reason. At that time, we divided the land equally using the fragrant rice. After dividing the land, there was a person who went to take fragrant rice, and having obtained it with difficulty, went to another place to steal. The owner, having seen this, said to the thief, 'Hey! You thief, why have you come here to steal!' The thief replied, 'I did not steal; I did not steal any of your fragrant rice from your land.' Furthermore, the previous person stole fragrant rice for the second and third times, and it was the same. The owner, having seen this, became angry and said, 'Hey! You thief, why have you come here to steal for the third time!' He then grabbed his hands, raised a stick, and beat him. The thief, having been beaten, cried out and wept. At that time, illegal things arose in the world, and all kinds of improper conduct arose from this. The name for beating with a stick was established from this. The three unwholesome acts were first established, namely, stealing, lying, and beating with a stick. We should now choose someone with a good appearance, great power, and great wisdom, and establish him as the field owner. Each of us should give a portion of the fragrant rice from our own land to him. This person should be fair, mediating those who need mediation, accepting those who need acceptance, and protecting the land and the people. We should each obey his commands.' At that time, the people, having finished their discussion, chose someone with a good appearance, great power, and great wisdom, and established him as the field owner, making him the ruler, and everyone obeyed his commands.' English version: The Buddha said, 'White-clad one! At that time, the field owner was established with the consent of the people, and therefore he was called the field owner by consent. This name of field owner first appeared in written records. Furthermore, because he was able to protect the land well and act as the ruler, he was called Kshatriya. This name of Kshatriya appeared for the second time in written records. Also, because he was able to speak words of harmony and comfort to the people, he was called the comforter, and this comforter was called the king. This name of king appeared for the third time in written records.'

。此時世間，初始建立剎帝利境界。白衣！當知，若此若彼，諸有情類，若同若異，若法若非法，雖有差別，法爾自然，最上最勝，最極高大，見如是法，如是法生，增上歸趣。

「複次，白衣！彼時眾中，後有一人，見不實法，逼迫減失，旋生厭離，棄在家法。乃于曠野寂靜之處，構立草菴，繫心一處，修禪寂止。至日暮時，為飲食故，入聚落中；又至旦時，為飲食故，還入聚落。余諸人眾，見是人已，乃起思念：『今此人者，見不實法，逼迫減失，旋生厭離，棄在家法。乃于曠野寂靜之處，構立草菴，繫心一處，修禪寂止。』此乃名為修禪行者，后又立名憒鬧之者，后又立名修禪憒鬧者，后又立名作教授者，后又立名造不善業者。

「複次，白衣！彼時眾中，又一類人，初修禪已，后復還起作意思惟，止聚落中，設其場界，聚以學徒，教授典章。余諸人眾，見是人已，互相謂言：『此一類人，初于曠野，修禪寂止，后復還起作意思惟，止聚落中，設其場界，聚以學徒，教授典章。』此乃不名為修禪者，是時立名為教授者，又名多說婆羅門；此婆羅門名，最初墮于文字數中。由是世間，乃有婆羅門一類境界。白衣！當知，若此若彼，諸有情類，若同若異，若法若非法，雖有差別，法爾自然，最上最勝，最極高大，見如是法，如是法生，增上歸趣。

「複次，白衣！彼時眾中，又一類人，廣佈田種，施作農事，養活其命，以彼營作田種事故，名為毗舍；此毗舍名，最初墮于文字數中。由是世間，乃有毗舍一類境界。白衣！當知，若此若彼，諸有情類，若同若異，若法若非法，雖有差別，法爾自然，最上最勝，最極高大，見如是法，如是法生，增上歸趣。

「複次，白衣！彼時眾中，又一類人，巧偽漸生，營雜惡事，名為首陀；此首陀名，最初墮于文字數中，由是世間，乃有首陀一類境界。白衣！當知，若此若彼，諸有情類，若同若異，若法若非法，雖有差別，法爾自然，最上最勝，最極高大，見如是法，如是法生，增上歸趣。

「複次，白衣！彼剎帝利族中，有出離者，厭惡逼迫、生老病死、憂悲苦惱、艱危災患故，舍家出家，即我沙門；最初得名此沙門者，剎帝利族中。如是修作已，彼婆羅門、毗舍、首陀亦復如是，若能厭惡逼迫、生老病死、憂悲苦惱、艱危災患故，舍家出家，悉為沙門，而無差別；由此世間，乃有沙門一類境界，最初建立。白衣！當知，若此若彼，諸有情類，若同若異，若法若非法，雖有差別，法爾自然，最上最勝，最極高大，見如是法，如是法生，增上歸趣。」

佛言「白衣！由是次第，有五類境界，首初於此世間建立，所謂剎帝利境界、婆羅門境界、毗舍境界、首陀境界、沙門境界。於此五中，而沙門者，最尊最上，廣大名稱，無復過上。白衣！譬如高峰，極為高峻，或有群牛，周行彼峰，一切能往，欲奔其頂，竟不能到。而彼峰頂，法爾自然，最上最大，最極高顯。彼五境界，亦復如是，而沙門境界，法爾自然，于諸世間，最上最大，最極高顯，無復有上。

「複次，白衣！彼剎帝利族中，有造身不善業及彼語意不善業已，起邪見者，身壞命終墮于惡趣、地獄中生。而婆羅門、毗舍、首陀諸族亦然，有造身不善業及彼語意不善業已，起邪見者，身壞命終，墮于惡趣、地獄中生

現代漢語譯本：此時世間，最初建立了剎帝利階層。白衣！你要知道，無論是哪一類眾生，無論是相同還是不同，無論是符合法還是不符合法，雖然有差別，但這是自然而然的規律，是最上、最殊勝、最崇高的。看到這樣的規律，這樣的規律就會產生，並不斷趨向于增長。 現代漢語譯本：再者，白衣！那時的人群中，後來有一個人，看到不真實的現象，感到逼迫和損失，於是產生厭惡和遠離之心，放棄了在家生活。他在曠野寂靜的地方，搭建草菴，專心一處，修習禪定。到了傍晚，爲了飲食，他會進入村落；到了早晨，爲了飲食，他又會回到村落。其他人看到這個人後，就想：『這個人，看到不真實的現象，感到逼迫和損失，於是產生厭惡和遠離之心，放棄了在家生活。他在曠野寂靜的地方，搭建草菴，專心一處，修習禪定。』這個人就被稱為修禪行者，後來又被稱為喧鬧者，再後來又被稱為修禪喧鬧者，再後來又被稱為教授者，再後來又被稱為造不善業者。 現代漢語譯本：再者，白衣！那時的人群中，又有一類人，最初修習禪定后，又重新開始思考，停留在村落中，設立場所，聚集學生，教授典章。其他人看到這個人後，互相說道：『這一類人，最初在曠野修習禪定，後來又重新開始思考，停留在村落中，設立場所，聚集學生，教授典章。』這個人不被稱為修禪者，當時被稱為教授者，又被稱為多說婆羅門；這個婆羅門的名字，最初出現在文字記載中。因此，世間才有了婆羅門這一階層。白衣！你要知道，無論是哪一類眾生，無論是相同還是不同，無論是符合法還是不符合法，雖然有差別，但這是自然而然的規律，是最上、最殊勝、最崇高的。看到這樣的規律，這樣的規律就會產生，並不斷趨向于增長。 現代漢語譯本：再者，白衣！那時的人群中，又有一類人，廣泛播種田地，從事農業生產，以此養活自己。因為他們從事耕種田地的事情，所以被稱為毗舍；這個毗舍的名字，最初出現在文字記載中。因此，世間才有了毗舍這一階層。白衣！你要知道，無論是哪一類眾生，無論是相同還是不同，無論是符合法還是不符合法，雖然有差別，但這是自然而然的規律，是最上、最殊勝、最崇高的。看到這樣的規律，這樣的規律就會產生，並不斷趨向于增長。 現代漢語譯本：再者，白衣！那時的人群中，又有一類人，逐漸變得狡猾虛偽，從事各種惡事，被稱為首陀；這個首陀的名字，最初出現在文字記載中。因此，世間才有了首陀這一階層。白衣！你要知道，無論是哪一類眾生，無論是相同還是不同，無論是符合法還是不符合法，雖然有差別，但這是自然而然的規律，是最上、最殊勝、最崇高的。看到這樣的規律，這樣的規律就會產生，並不斷趨向于增長。 現代漢語譯本：再者，白衣！剎帝利族中，有厭惡逼迫、生老病死、憂悲苦惱、艱危災患而出家的人，他們就是我所說的沙門；最初被稱為沙門的人，出自剎帝利族。像這樣修行之後，婆羅門、毗舍、首陀等族的人，如果也能厭惡逼迫、生老病死、憂悲苦惱、艱危災患而出家，也都被稱為沙門，沒有任何差別；因此，世間才有了沙門這一階層，最初建立。白衣！你要知道，無論是哪一類眾生，無論是相同還是不同，無論是符合法還是不符合法，雖然有差別，但這是自然而然的規律，是最上、最殊勝、最崇高的。看到這樣的規律，這樣的規律就會產生，並不斷趨向于增長。 現代漢語譯本：佛說：『白衣！因此，世間依次建立了五種階層，分別是剎帝利階層、婆羅門階層、毗舍階層、首陀階層和沙門階層。在這五種階層中，沙門是最尊貴、最崇高、名聲最廣大的，沒有比他們更高的了。白衣！譬如高聳的山峰，極其高峻，即使有成群的牛，在山峰周圍行走，都想奔向山頂，最終也無法到達。而山頂，自然而然是最上、最大、最崇高的。這五種階層也是如此，而沙門階層，自然而然在世間是最上、最大、最崇高的，沒有比他們更高的了。』 現代漢語譯本：『再者，白衣！剎帝利族中，有人造作身不善業以及語意不善業，產生邪見，身壞命終後會墮入惡道、地獄中。婆羅門、毗舍、首陀等族也是如此，有人造作身不善業以及語意不善業，產生邪見，身壞命終後會墮入惡道、地獄中。』

English version: At this time, the Kshatriya class was initially established in the world. O white-clad one! Know that whether this or that, all sentient beings, whether similar or different, whether in accordance with the Dharma or not, although there are differences, it is the natural law, the most supreme, the most excellent, the most sublime. Seeing such a law, such a law arises, and it increasingly tends towards growth. English version: Furthermore, O white-clad one! At that time, among the people, later there was a person who, seeing unreal phenomena, felt oppressed and lost, and thus developed aversion and detachment, abandoning the life of a householder. In a quiet place in the wilderness, he built a hut, focused his mind in one place, and practiced meditation. At dusk, for the sake of food, he would enter the village; in the morning, for the sake of food, he would return to the village. When other people saw this person, they thought: 'This person, seeing unreal phenomena, felt oppressed and lost, and thus developed aversion and detachment, abandoning the life of a householder. In a quiet place in the wilderness, he built a hut, focused his mind in one place, and practiced meditation.' This person was called a practitioner of meditation, later he was called a noisy one, then he was called a practitioner of meditation and noise, then he was called a teacher, and then he was called a creator of unwholesome deeds. English version: Furthermore, O white-clad one! At that time, among the people, there was another group of people who, after initially practicing meditation, again began to think, stayed in the village, established a place, gathered students, and taught scriptures. When other people saw this person, they said to each other: 'This group of people, initially practiced meditation in the wilderness, and later again began to think, stayed in the village, established a place, gathered students, and taught scriptures.' This person was not called a practitioner of meditation, at that time he was called a teacher, and also called a talkative Brahmin; this name of Brahmin first appeared in written records. Therefore, the Brahmin class came into being in the world. O white-clad one! Know that whether this or that, all sentient beings, whether similar or different, whether in accordance with the Dharma or not, although there are differences, it is the natural law, the most supreme, the most excellent, the most sublime. Seeing such a law, such a law arises, and it increasingly tends towards growth. English version: Furthermore, O white-clad one! At that time, among the people, there was another group of people who widely sowed fields, engaged in agricultural production, and supported themselves by this. Because they engaged in the work of cultivating fields, they were called Vaishyas; this name of Vaishya first appeared in written records. Therefore, the Vaishya class came into being in the world. O white-clad one! Know that whether this or that, all sentient beings, whether similar or different, whether in accordance with the Dharma or not, although there are differences, it is the natural law, the most supreme, the most excellent, the most sublime. Seeing such a law, such a law arises, and it increasingly tends towards growth. English version: Furthermore, O white-clad one! At that time, among the people, there was another group of people who gradually became cunning and deceitful, engaged in various evil deeds, and were called Shudras; this name of Shudra first appeared in written records. Therefore, the Shudra class came into being in the world. O white-clad one! Know that whether this or that, all sentient beings, whether similar or different, whether in accordance with the Dharma or not, although there are differences, it is the natural law, the most supreme, the most excellent, the most sublime. Seeing such a law, such a law arises, and it increasingly tends towards growth. English version: Furthermore, O white-clad one! Among the Kshatriya class, there were those who, disgusted with oppression, birth, old age, sickness, death, sorrow, grief, suffering, hardship, and calamity, left home and became renunciates, and they are the Shramanas I speak of; the first people to be called Shramanas came from the Kshatriya class. After practicing in this way, people from the Brahmin, Vaishya, and Shudra classes, if they also became disgusted with oppression, birth, old age, sickness, death, sorrow, grief, suffering, hardship, and calamity, and left home, they were all called Shramanas, without any difference; therefore, the Shramana class came into being in the world, initially established. O white-clad one! Know that whether this or that, all sentient beings, whether similar or different, whether in accordance with the Dharma or not, although there are differences, it is the natural law, the most supreme, the most excellent, the most sublime. Seeing such a law, such a law arises, and it increasingly tends towards growth. English version: The Buddha said, 'O white-clad one! Therefore, five classes were established in the world in succession, namely the Kshatriya class, the Brahmin class, the Vaishya class, the Shudra class, and the Shramana class. Among these five classes, the Shramanas are the most noble, the most supreme, and the most widely renowned, and there is no one higher than them. O white-clad one! Just like a towering mountain peak, extremely high and steep, even if there are herds of cattle walking around the peak, all wanting to rush to the top, they will ultimately not be able to reach it. And the top of the peak, by its very nature, is the most supreme, the greatest, and the most sublime. These five classes are also like this, and the Shramana class, by its very nature, is the most supreme, the greatest, and the most sublime in the world, and there is no one higher than them.' English version: 'Furthermore, O white-clad one! Among the Kshatriya class, there are those who commit unwholesome bodily deeds and unwholesome verbal and mental deeds, and develop wrong views, and after their bodies break and their lives end, they will fall into evil realms and be born in hell. The same is true for the Brahmin, Vaishya, and Shudra classes, there are those who commit unwholesome bodily deeds and unwholesome verbal and mental deeds, and develop wrong views, and after their bodies break and their lives end, they will fall into evil realms and be born in hell.'

。沙門亦然，有造身不善業及彼語意不善業已，起邪見者，身壞命終，墮于惡趣、地獄中生。複次，白衣！彼剎帝利族中，有造身雜業及彼語意諸雜業已，起雜見者，身壞命終，生於人中。而婆羅門、毗舍、首陀，及彼沙門，諸類亦然，有造身雜業及彼語意諸雜業已，起雜見者，身壞命終，生於人中。」

「複次，白衣！彼剎帝利族中，有造身善業及彼語意諸善業已，身壞命終，生於天界。而婆羅門、毗舍、首陀，及彼沙門，諸類亦然，有造身善業及彼語意諸善業已，身壞命終，生於天界。」

「複次，白衣！彼剎帝利，修身、語、意諸善業已，而起正見，於四念處，安住正心，如理修習七覺支已，自能證悟彼涅槃界。而婆羅門、毗舍、首陀，及彼沙門，諸類亦然，修身語意諸善業已，而起正見，於四念處，安住正心，如理修習七覺支已，自能證悟彼涅槃界。

「複次，白衣！彼最初時，大梵天王，說伽陀曰：

「『剎帝利族人中尊，　　種姓真實復清凈， 三明諸行悉周圓，　　為人天中勝尊者。』

「白衣！彼大梵天王所說伽陀，深為善說，為善歌詠，此語誠實，非妄說者。何以故？我亦宣說：『剎帝利族，為人中尊，種姓真實，又復清凈，三明諸行，皆悉圓滿，於人天中，是尊勝者。』」

爾時，白衣、金幢二婆羅門，合掌恭敬，前白佛言：「世尊！我等昔時愚癡所覆，不自開曉。譬如傴者，復如癡者，又如冥暗，一切所向，不能通達。我等今日，蒙佛世尊教示正義分別顯說，豁然醒悟，如傴者得伸、癡者開導、冥暗得炬。今日已往，誓歸依佛、歸依正法、歸依僧伽，近事世尊，乃至盡壽，奉持佛法，如護身命，常具慚愧，悲愍有情，下至螻蟻，起護念想。我今隨佛出家，受具足戒。」

爾時，世尊告苾芻眾言：「諸苾芻！今此白衣、金幢二婆羅門，歸佛出家。汝諸苾芻，當爲彼等受具足戒。」時，諸苾芻如佛教敕，即為彼等受具足戒。白衣、金幢二婆羅門，于剎那間，成苾芻相，戒行具足。

是時，尊者白衣、金幢二苾芻，專注一境，離諸散亂，清凈身心，趣求正理，即得天眼、宿住、漏盡三明。具三明已，是正知者，聞所說法，得大利益

現代漢語譯本：沙門也是如此，如果他們造作了身、語、意的不善業，並且產生了邪見，那麼他們身壞命終后，會墮入惡道，在地域中出生。此外，白衣！剎帝利種姓的人，如果造作了身、語、意的混合業，並且產生了混合的見解，那麼他們身壞命終后，會轉生為人。婆羅門、吠舍、首陀以及沙門等其他種姓的人也是如此，如果他們造作了身、語、意的混合業，並且產生了混合的見解，那麼他們身壞命終后，會轉生為人。 現代漢語譯本：此外，白衣！剎帝利種姓的人，如果造作了身、語、意的善業，那麼他們身壞命終后，會轉生到天界。婆羅門、吠舍、首陀以及沙門等其他種姓的人也是如此，如果他們造作了身、語、意的善業，那麼他們身壞命終后，會轉生到天界。 現代漢語譯本：此外，白衣！剎帝利種姓的人，如果修習了身、語、意的善業，並且產生了正見，在四念處安住正念，如理修習七覺支，那麼他們就能自己證悟涅槃的境界。婆羅門、吠舍、首陀以及沙門等其他種姓的人也是如此，如果他們修習了身、語、意的善業，並且產生了正見，在四念處安住正念，如理修習七覺支，那麼他們就能自己證悟涅槃的境界。 現代漢語譯本：此外，白衣！在最初的時候，大梵天王曾說偈頌：『剎帝利種姓是人中最尊貴的，他們的血統真實而清凈，他們精通三明，行為圓滿，是人天之中最尊勝的。』 現代漢語譯本：白衣！大梵天王所說的偈頌，說得很好，唱得也很好，這些話是真實的，不是虛妄的。為什麼呢？我也這樣說：『剎帝利種姓是人中最尊貴的，他們的血統真實而清凈，他們精通三明，行為圓滿，是人天之中最尊勝的。』 現代漢語譯本：當時，白衣和金幢兩位婆羅門合掌恭敬，對佛說：『世尊！我們過去被愚癡所矇蔽，不能自己開悟。就像駝背的人一樣，又像愚癡的人一樣，又像在黑暗中一樣，一切方向都不能通達。我們今天蒙佛世尊教示正義，分別顯說，豁然醒悟，就像駝背的人伸直了腰，愚癡的人得到了開導，黑暗中得到了火炬。從今天開始，我們發誓皈依佛、皈依法、皈依僧，親近世尊，乃至生命結束，奉持佛法，像保護自己的生命一樣，常常保持慚愧心，悲憫一切有情，下至螻蟻，都生起保護的念頭。我們現在跟隨佛出家，受具足戒。』 現代漢語譯本：當時，世尊告訴比丘們說：『各位比丘！現在這兩位白衣和金幢婆羅門，皈依佛出家。你們各位比丘，應當為他們受具足戒。』當時，各位比丘按照佛的教誨，就為他們受了具足戒。白衣和金幢兩位婆羅門，在剎那間，就成了比丘的形象，戒行具足。 現代漢語譯本：當時，尊者白衣和金幢兩位比丘，專注一境，遠離一切散亂，清凈身心，追求正理，立刻就獲得了天眼、宿命通、漏盡通這三明。具備了三明之後，他們是真正有智慧的人，聽聞佛所說的法，得到了巨大的利益。

English version: 'Similarly, mendicants, if a mendicant has done bad deeds by way of body, speech, and mind, and has adopted wrong view, then when their body breaks up, after death, they』re reborn in a place of loss, in hell. Furthermore, householder, if a noble has done mixed deeds by way of body, speech, and mind, and has adopted mixed view, then when their body breaks up, after death, they』re reborn among humans. And the same goes for brahmins, merchants, workers, and mendicants. If they』ve done mixed deeds by way of body, speech, and mind, and have adopted mixed view, then when their body breaks up, after death, they』re reborn among humans.' English version: 'Furthermore, householder, if a noble has done good deeds by way of body, speech, and mind, then when their body breaks up, after death, they』re reborn in the heavens. And the same goes for brahmins, merchants, workers, and mendicants. If they』ve done good deeds by way of body, speech, and mind, then when their body breaks up, after death, they』re reborn in the heavens.' English version: 'Furthermore, householder, if a noble has developed good deeds by way of body, speech, and mind, and has adopted right view, and has settled their mind in the four kinds of mindfulness meditation, and has properly developed the seven factors of awakening, then they realize the state of extinguishment for themselves. And the same goes for brahmins, merchants, workers, and mendicants. If they』ve developed good deeds by way of body, speech, and mind, and have adopted right view, and have settled their mind in the four kinds of mindfulness meditation, and have properly developed the seven factors of awakening, then they realize the state of extinguishment for themselves.' English version: 'Furthermore, householder, in the beginning, the Great Brahmā spoke this verse: 『The noble is the best of people, their lineage is true and pure. They』re accomplished in the three knowledges, and are the most honored among humans and gods.』 English version: 'Householder, that verse spoken by the Great Brahmā is well-spoken and well-sung. It』s true, not false. Why is that? Because I also say: 『The noble is the best of people, their lineage is true and pure. They』re accomplished in the three knowledges, and are the most honored among humans and gods.』 English version: 'Then the two brahmins, Householder and Gold Banner, bowed with joined palms and said to the Buddha, 『Sir, we were formerly covered by ignorance, and didn』t understand for ourselves. It』s as if we were hunchbacks, or fools, or in the dark, unable to see in any direction. Today, having been taught the true meaning by the Buddha, and having had it explained in detail, we』ve woken up, as if a hunchback has straightened up, a fool has been guided, and the dark has been lit by a torch. From today onwards, we go for refuge to the Buddha, the teaching, and the Saṅgha. We will be lay followers of the Buddha for the rest of our lives, upholding the teaching, like protecting our own lives. We will always have a sense of shame, and compassion for all living beings, down to the ants, and we will have a protective attitude. We now wish to go forth from the lay life into homelessness under the Buddha, and receive the full ordination.』 English version: 'Then the Buddha said to the mendicants, 『Mendicants, these two brahmins, Householder and Gold Banner, have gone forth from the lay life into homelessness under the Buddha. You mendicants should give them the full ordination.』 Then the mendicants, as instructed by the Buddha, gave them the full ordination. In an instant, the two brahmins, Householder and Gold Banner, became mendicants, with their precepts fulfilled.' English version: 'Then the venerable mendicants, Householder and Gold Banner, focused on one thing, free from all distractions, purified their body and mind, and sought the true meaning. They immediately attained the three knowledges: clairvoyance, recollection of past lives, and the ending of defilements. Having attained the three knowledges, they were truly wise, and having heard the teaching, they gained great benefit.'

。

現代漢語譯本：佛說白衣金幢二婆羅門緣起經卷下

English version: The Sutra of the White-Clothed Golden Banner Two Brahmins on Dependent Origination, Volume Two, as spoken by the Buddha.