1. 聞如是：
一時，佛在羅閱城迦蘭陀竹園所，與大比丘眾五百人俱。
Thus have I heard:
One time, the Budha was staying in Raajagrha, at the Kalandaka Venuvana, together with a great assembly of 500 Bhikshus.
2. 爾時，世尊到時，著衣持鉢，入羅閱城乞食，在一街巷。爾時，彼巷有一梵志婦，欲飯食婆羅門，即出門，遙見世尊，便往至世尊所，問世尊曰：「頗見婆羅門不？」
At that time, the Budha, when it was the right time, put on his robe, took his alms bowl, and entered Raajagriha to beg for food in one of the streets.
At that time, in that street, there was a Brahmin woman who wished to offer food to a Brahmin. As she stepped out of her door, she saw the Budha from afar and immediately approached him, asking, “Have you seen a Brahmin?”
3. 爾時，尊者大迦葉先在其巷。世尊便舉手指示曰：「此是婆羅門。」
At that time, the Venerable Mahakaashyapa was already in that street.
The Budha then raised his hand and pointed, saying, “This is the Brahmin.”
4. 是時，梵志婦熟視如來面，默然不語。爾時，世尊便說此偈：
「無欲無恚者， 去愚無有癡；
漏盡阿羅漢， 是謂名梵志。
無欲無恚者， 去愚無有癡；
以捨結使聚， 是謂名梵志。
無欲無恚者， 去愚無有癡；
以斷吾我慢， 是謂名梵志。
若欲知法者， 三佛之所說；
至誠自歸彼， 最尊無有上。」
At that time, the Brahmin woman gazed intently at the face of the Budha and remained silent.
Then, the Budha spoke this verse:
“One who is without desire and without hatred,
Who has abandoned ignorance and is free from delusion,
One whose outflows are completely ended, an Arhat—
Such a one is called a Brahmin.
One who is without desire and without hatred,
Who has abandoned ignorance and is free from delusion,
Who has relinquished the bonds and fetters—
Such a one is called a Brahmin.
One who is without desire and without hatred,
Who has abandoned ignorance and is free from delusion,
Who has severed the pride of ‘I’ and ‘mine’—
Such a one is called a Brahmin.
If one wishes to know the Dharma,
As spoken by the three Budhas,
With utmost sincerity, take refuge in them—
The highest, the supreme, with none above.”
5. 爾時，世尊告大迦葉曰：「汝可往為此梵志婦，便現身，得免宿罪。」
At that time, the Budha said to Mahakaashyapa:
“You may go and manifest yourself before this Brahmin woman, so that she may be freed from her past transgressions.”
6. 是時，迦葉從佛受教，往至梵志婦舍已，就座而坐。是時，彼婆羅門婦便供辦餚饍種種飲食，以奉迦葉。
At that time, Mahakaashyapa received the Budha’s instruction, went to the Brahmin woman’s house, and took his seat. Then, the Brahmin woman prepared a variety of food and drinks and offered them to Mahakaashyapa.
7. 是時，迦葉即受食飲，欲度人故，而為彼人說此達嚫：
At that time, Mahakaashyapa accepted the food and drink. Wishing to guide others, he spoke this Daana Gaathaa (verse on giving) for her:
“The sacrificial fire is supreme,
Among hymns, the verses are the finest.
The king is the highest among men,
Among all rivers, the ocean is the greatest.
Among stars, the moon is foremost,
Among sources of light, the sun shines first.
In the four directions, above and below,
Across all realms and lands,
Among gods and humans in the world,
The Budha is the most supreme.
Those who seek blessings
Should take refuge in the Three Budhas.”
8. 是時，彼梵志婦聞此語已，即歡喜踊躍，不能自勝，前白大迦葉曰：「唯願梵志恒受我請，在此舍食。」
At that time, the Brahmin woman, having heard these words, was filled with joy and excitement, unable to contain herself. She stepped forward and said to the Venerable Mahakaashyapa:
“May the Brahmin kindly accept my invitation to regularly take meals at this house.”
9. 是時，大迦葉即受彼請，在彼處受彼食。是時，婆羅門婦見迦葉食訖，更取一卑座，在迦葉前坐。是時，迦葉以次與說微妙之法。所謂論者：施論、戒論、生天之論，欲為不淨，斷漏為上，出家為要。尊者大迦葉已知彼梵志婦心開意解，甚懷歡喜。諸佛所可常說法者，苦、習、盡、道。
At that time, Mahakaashyapa accepted her invitation and took meals at her place. After he had finished eating, the Brahmin woman brought a low seat and sat before him.
Then, Mahakaashyapa gradually expounded the profound Dharma to her, discussing topics such as generosity, morality, and the path to heavenly rebirth. He explained the impurity of sensual desires, the supremacy of eliminating defilements, and the importance of renunciation.
Seeing that the Brahmin woman’s mind had opened and she was filled with great joy, the Venerable Mahakaashyapa proceeded to teach the fundamental truths that the Budhas always proclaim: suffering, its cause, its cessation, and the path.
10. 是時，尊者大迦葉悉為梵志婦說之時，梵志婦即於座上諸塵垢盡，得法眼淨。猶如新淨白褻，無有塵垢，易染為色。時梵志婦亦復如是，即於座上得法眼淨，彼已得法、見法，分別其法，無有狐疑，已逮無畏，自歸三尊：佛、法、聖眾，受持五戒。是時，尊者大迦葉重為梵志婦說微妙法已，即從坐起而去。
At that time, as the Venerable Mahakaashyapa finished expounding the Dharma to the Brahmin woman, she, right there on her seat, became completely free from all defilements and attained the purity of the Dharma eye.
Just as a newly cleaned white cloth, free of stains, easily absorbs dye, so too did she attain the pure Dharma eye on that very seat. Having realized the truth, seen the Dharma, and comprehended it without doubt, she attained fearlessness and took refuge in the Three Jewels—the Budha, the Dharma, and the Noble Sangha—while committing to uphold the Five Precepts.
Then, after having imparted the profound teachings, the Venerable Mahakaashyapa rose from his seat and departed.
11. 迦葉去未久時，婦夫婿來至家。婆羅門見婦顏色甚悅，非復常人。時，婆羅門即問其婦，婦即以此因緣具向夫婿說之。時，婆羅門聞是語已，便將其婦共詣精舍。往至世尊所，時，婆羅門與世尊共相問訊，在一面坐。婆羅門婦頭面禮世尊足，在一
When Mahakaashyapa had not been gone for long, the woman’s husband returned home. The Brahmin saw that his wife’s complexion was extremely radiant, unlike before. At that time, the Brahmin immediately asked his wife, and she explained the entire incident to him in detail.
Upon hearing this, the Brahmin took his wife and together they went to the ashrama. When they arrived at the place of the Budha, the Brahmin exchanged greetings with the Budha and then sat to one side. The Brahmin’s wife bowed with her head at the Budha’s feet and also sat to one side.
12. 面坐。時，婆羅門白世尊曰：「向有婆羅門來至我家，今為所在？」
Then, the Brahmin said to the Budha, “Earlier, a Brahmin came to my house—where is he now?”
13. 爾時，尊者大迦葉去世尊不遠，結跏趺坐，正身正意，思惟妙法。
At that time, the venerable Mahakaashyapa was not far from the Budha, sitting cross-legged, with an upright body and focused mind, contemplating the profound Dharma.
14. 爾時，世尊遙指示大迦葉曰：「此是尊長婆羅門也。」
At that time, Bhagavaan pointed to Mahakaashyapa from afar and said, ‘This is the esteemed Brahmin.’
15. 婆羅門曰：「云何，瞿曇！沙門即是婆羅門耶？沙門與婆羅門豈不異乎？」
The Brahmin said, “How is this, Gautama? Is a Shramaṇa the same as a Brahmin? Are a shramaṇa and a Brahmin not different?”
16. 世尊告曰：「欲言沙門者，即我身是。所以然者，我即是沙門。諸有奉持沙門戒律，我皆已得。如今欲論婆羅門者，亦我身是。所以然者，我即是婆羅門也。諸過去婆羅門，所持法行，吾已悉知。欲論沙門者，即大迦葉是。所以然者，諸有沙門律，迦葉比丘皆悉包攬。欲論婆羅門者，亦是迦葉比丘。所以然者，諸有婆羅門奉持禁戒，迦葉比丘皆悉了知。」
Budha said: “If one speaks of a shramaṇa, then I myself am one. Why is that? Because I am a shramaṇa. I have fully observed all the precepts and disciplines of a shramaṇa. Now, if one speaks of a Brahmin, I too am a Brahmin. Why is that? Because I am a Brahmin. I fully understand the practices and conduct of past Brahmins.
If one speaks of a shramaṇa, then Mahakaashyapa is one. Why is that? Because Mahakaashyapa fully upholds all the shramaṇa disciplines. If one speaks of a Brahmin, Mahakaashyapa is also one. Why is that? Because Mahakaashyapa fully understands all the precepts observed by Brahmins.”
17. 爾時，世尊便說此偈：
「我不說梵志， 能知呪術者；
唱言生梵天， 此則不離縛。
無縛無生趣， 能脫一切結；
不復稱天福， 即沙門梵志。」
At that time, Budha spoke this verse:
“I do not call one a Brahmin
Merely skilled in chants and spells;
Proclaiming birth in Brahma’s realm,
Such a one is not free from bonds.
One unbound, beyond rebirth,
Who has severed all the ties,
No longer seeking heavenly bliss—
That one is a shramaṇa, a true Brahmin.”
18. 爾時，婆羅門白世尊曰：「言結縛者，何等名為結乎？」
At that time, the Brahmin said to Budha, “When you speak of ‘bonds,’ what are referred to as bonds?”
19. 世尊告曰：「欲愛是結，瞋恚 是結，愚癡是結。如來者無此欲愛，永滅無餘，瞋恚、愚癡亦復如是。如來無復此結。」
Budha replied, “Craving is a bond, ill will is a bond, and ignorance is a bond. The Tathaagata is free from this craving, completely extinguished without remainder; likewise, ill will and ignorance are also eradicated. The Tathaagata no longer has these bonds.”
20. 婆羅門曰：「唯願世尊說深妙法，無復有此諸結縛著。」
The Brahmin said, “May the Budha please expound the profound and wondrous Dharma, so that there will no longer be these bonds and attachments.”
21. 是時，世尊漸與彼婆羅門說微妙之論。所謂論者：施論、戒論、生天之論，欲為不淨，斷漏為上，出家為要。爾時，世尊知彼婆羅門心開意解，甚懷歡喜，古昔諸佛常所說法：苦、習、盡、道，爾時世尊盡為婆羅門說之。
At that time, the Budha gradually expounded the profound teachings to the Brahmin. The discourse included teachings on generosity, morality, and the path to heavenly rebirth, emphasizing the impurity of desire, the supreme goal of eliminating defilements, and the importance of renunciation. Then, knowing that the Brahmin’s mind had opened and was filled with great joy, the Budha taught him the Dharma that all past Budhas had always proclaimed: suffering, its origin, its cessation, and the path.
22. 時，婆羅門即於座上諸塵垢盡，得法眼淨。猶如新淨白褻，無有塵垢，易染為色。時婆羅門亦復如是，即於座上得法眼淨，彼已得法、見法，分別其法，無有狐疑，已逮無畏，自歸三尊：佛、法、聖眾，受持五戒，為如來真子，無復退還。
At that time, the Brahmin, while seated, became free from all defilements and attained the purity of the Dharma Eye. Just as a newly cleansed white cloth, free of stains, is easily dyed in color, so too did the Brahmin, at that very moment, attain the purity of the Dharma Eye. Having realized and seen the Dharma, he discerned it without doubt, having reached fearlessness. He took refuge in the Three Jewels—Budha, the Dharma, and the Noble Sangha—accepted the five precepts, and became a true child of the Budha, never to turn back.
23. 爾時，彼婆羅門夫婦聞佛所說，歡喜奉行。
At that time, the Brahmin husband and wife, having heard what the Budha said, they followed it with joy.