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
Translated by the Tripitaka Master of the Western Regions, Court Official, Acting Minister of the Imperial Banquets, Dharma Master, Purple-Rob
如是我聞：
This is what I heard:
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。」
At that time, in the late afternoon, the World-Honored One left his dwelling and went to the Deer Mother Hall, where he began to walk mindfully. A lay Brahmin, seeing the Buddha walking mindfully at the Deer Mother Hall, said to the Brahmin Golden Banner:
"Golden Banner, all worldly amusements and pleasures are mere idle talk. Though I have engaged in them, they lack true substance, and both body and mind quickly grow weary. Because body and mind become weary, one falls into heedlessness. The cause of this heedlessness is impermanence—it is unstable, incomplete, and bound to scatter and decay. You should not practice such frivolous methods, such as the rituals of fire worship."
金幢婆羅門言：「汝云何知？」
The golden-bannered Brahmin asked, "How do you know this?"
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，於沙門婆羅門所，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，於別界中，壽命盡已，而來生此。若能清淨，捨家出家，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。」
The man in white replied, "I heard this from the Venerable Gautama. That Gautama possesses great eloquence and truly understands these principles. He said that the practice of fire rituals, passed down from ancient sages, along with all the teachings of fire rituals, he knows them all. There is a class of sages who, harboring fault-finding intentions toward ascetics and Brahmins, engage in fire rituals. Their fault lies in mutual hatred, jealousy, and seeking out each other's flaws. Because of this, beings' lifespans diminish and come to an end. Moreover, beings from other realms, after their lifespans end, are reborn here. If one can purify oneself, renounce household life, cultivate diligently, align with truth, maintain proper mindfulness, and enter a state of concentration according to one's body and mind, then through focused awareness, one can recollect past lives. Such beings do not delight in mutual hatred or seeking flaws. Because they do not give rise to the causes of such faults, this is permanence, this is stability, this is ultimate reality, this is the indestructible Dharma. However, if beings seek out each other's flaws and give rise to the causes of faults, this is impermanence, this is instability, this is not ultimate reality, this is the destructible Dharma. Therefore, Brahmins should not practice in this way, nor should they establish fire rituals with fault-finding intentions. Golden Banner, do you understand? The Buddha, the World-Honored One, in the late afternoon, left his dwelling and went to the Deer Park Pavilion, where he began walking in meditation. Could you now accompany me to the Buddha, the World-Honored One, to bow at his feet and follow him as he walks in meditation? The Buddha, the World-Honored One, will surely teach us the Dharma appropriately."
時，金幢婆羅門言：「善哉，我往。」
At that time, the Brahmin Jin Chuang said, "Excellent, I will go."
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。
At that time, the two Brahmins, White Robe and Golden Banner, finished their discussion and together went to where the Buddha was. Upon arriving, they both bowed their heads to the ground at his feet and then followed the Buddha as he walked in meditation.
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，種姓清淨，從事火天勝族中生，父淨母淨，善生善種，乃至七世，父母尊高，種族殊勝，無罪無謗，是等皆因種姓淨故。又謂洞達明了五種記論，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？」
At that time, the World-Honored One addressed the two Brahmins, Baiyi and Jinchuang, saying: "You should understand that Brahmins claim to have mastered the three Vedas, boast of belonging to a superior lineage, and pride themselves on their pure caste. They say they are born from the noble lineage of the fire god, with pure fathers and mothers, well-born and of good descent, with ancestors for seven generations who were esteemed and of distinguished lineage, free from fault and blame—all because of their pure caste. They also claim to be thoroughly versed in the five branches of knowledge: first, the mastery of the three Vedas and the sacred texts; second, the precise naming of all things; third, the science of pronunciation and intonation; fourth, grammar and composition; and fifth, the art of eloquent and witty speech. These branches of knowledge, along with the Vedas, are said to be fully understood by their Brahmin teachers. Baiyi! Among these Brahmins who claim mastery of the three Vedas, are there none who are scorned, insulted, or ridiculed?"
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，如是清淨，是真婆羅門，是梵王子，清淨口生，梵王種類，梵王所化，梵王所授。是故，諸婆羅門，如是清淨，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。」
Two Brahmins, White Robe and Golden Banner, together addressed the Buddha, saying: "World-Honored One, how can we Brahmins avoid being belittled, insulted, and ridiculed in relation to the Three Vedas? Yet in the scriptures of the Three Vedas, it is stated: 'Brahmins are pure, they are true Brahmins, they are the sons of Brahma, born from Brahma's mouth, of Brahma's lineage, transformed by Brahma, and taught by Brahma. Therefore, Brahmins are pure and are true Brahmins.' World-Honored One, but we, White Robe and Golden Banner, are entangled by our families and cannot attain liberation. We lose good qualities and increase unwholesome ones. World-Honored One, this too is a matter of belittlement, insult, and ridicule for us Brahmins in the scriptures of the Three Vedas."
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，如是清淨，是真婆羅門是梵王子，清淨口生，梵王種類，梵王所化，梵王所授，是故諸婆羅門，如是清淨，是真婆羅門。』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，返於正法而生訶厭，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，乃為清淨。而諸婆羅門，亦同如是清淨所生，是故作如是言：『諸婆羅門，是梵王子，清淨口生，梵王種類，梵王所化，梵王所授，是故諸婆羅門，如是清淨，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、毘舍族、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。
「復次，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、毘舍、首陀，諸族類中，皆有是事；而婆羅門，獨無是事。」
Furthermore, lay follower, do not entertain the thought that acts such as killing living beings—these dark deeds that lead to dark consequences—are not the actions of the superior, and are condemned and despised by the wise. Such things are found among the Kshatriyas, Vaishyas, Shudras, and all other classes; but among the Brahmins, such deeds do not exist.
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、毘舍、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，清淨口生，梵王種類，梵王所化，梵王所授，本生清淨，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。復次，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、毘舍、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、毘舍、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，清淨口生，梵王種類，梵王所化，梵王所授，本生清淨，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。復次，白衣！汝勿起是意，謂剎帝利、毘舍、首陀，諸族類中，造殺生等諸黑業故，身壞命終，墮於地獄；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、毘舍、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，墮於地獄，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，清淨口生，梵王種類，梵王所化，梵王所授，本生清淨，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。
「復次，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、毘舍、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。諸剎帝利、婆羅門、毘舍、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，清淨口生，梵王種類，梵王所化，梵王所授，本生清淨，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。復次，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，若淨分、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，於其他人，作如是事。起是意者，我說是人不見正法。
「復次，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。
「復次，白衣！彼憍薩羅主勝軍大王，見釋種子沙門瞿曇，從釋族中，捨家出家。彼勝軍王，於其釋子，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，於佛如來，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。
「復次，白衣！若人於我，安住正信，是人即得堅固增長，根本出生，不壞淨信。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。
佛說白衣金幢二婆羅門緣起經卷上