T32n1642_金剛針論
大正藏第 32 冊 No. 1642 金剛針論
No. 1642
金剛針論
法稱菩薩造
西天譯經三藏朝散大夫試鴻臚少卿傳教大師臣法天奉 詔譯
如婆羅門言。眾典之內。四圍陀正。又於此中念為其正。又此念中能所詮正。又於此中能詮為正。唯此最上無法過此。世若無此業云何作。由此能詮。若愛若恚從此而生。如一切姓婆羅門上。今此言詮亦復如是。
此理不然。所以者何。彼婆羅門何姓何命。復云何知。行業云何。如何得此婆羅門名。又此圍陀。云何稱正。帝釋元因。云何傍生傍生云何。生於月天。日天元因。復生傍生。風天火天水天元因。展轉往來。云何如是。
又彼妄執。天中死已復生天中。人中死已復生人中。傍生亦然。四圍陀內作此說者。皆非正理。此命是何。何因名命。婆羅門等亦復如是。
又汝外道婆羅門言。正典所說。婆啰帝山產七禽獸。那娑啰陀及別鹿迦陵惹哩山。彼山所有鸚鵡鷺𪆗鵝鹿之類。生在人中俱嚕乞曬(二合此云福地)。從彼死已生在婆羅門中。解四圍論。
此等禽獸鹿鵝鴛鴦。出生人中。彼獸之命。是婆羅門非婆羅門。所以者何。彼命若是而非禽獸。彼命若非彼生婆羅。此言非理。
婆羅門執
【現代漢語翻譯】 現代漢語譯本 《金剛針論》
法稱菩薩造
西天譯經三藏朝散大夫試鴻臚少卿傳教大師臣法天奉 詔譯
如婆羅門所說，在所有典籍中，《四圍陀》（Four Vedas，古印度婆羅門教的根本經典）最為正確。又在《四圍陀》中，『念』（mantra，咒語）最為正確。又在這些『念』中，能詮釋者和所詮釋者最為正確。又在這些能詮釋者中，唯有這個（指婆羅門）最為正確，沒有比這更高的了。如果世上沒有這個，行業（karma，行為，業力）該如何進行？由於這個能詮釋者，愛和恨由此而生。就像所有姓氏中婆羅門最高一樣，現在這個言詮也是如此。
這個道理是不對的。為什麼呢？那個婆羅門姓什麼，命是什麼？又如何知道？行業是什麼？如何得到這個婆羅門的名字？又這個《圍陀》（Veda）如何稱得上正確？帝釋天（Indra，佛教護法神）最初的原因是什麼？又傍生（animal，畜生）是什麼？傍生如何生於月天（Chandra，月神）？日天（Surya，太陽神）最初的原因，又如何生出傍生？風天（Vayu，風神）、火天（Agni，火神）、水天（Varuna，水神）最初的原因，輾轉往來，怎麼會是這樣？
又那些虛妄執著的人認為，在天界中死去後又生於天界中，在人間死去後又生於人間，傍生也是這樣。在《四圍陀》中作出這種說法的人，都不是正確的道理。這個命是什麼？什麼原因叫做命？婆羅門等等也是這樣。
又你們外道婆羅門說，正典所說，婆啰帝山（Bharatiya mountain）產生七種禽獸。那娑啰陀（Nasara陀）及別鹿迦陵惹哩山（Bieluka陵惹哩 mountain）。那些山裡所有的鸚鵡、鷺、𪆗、鵝、鹿之類，生在人中的俱嚕乞曬（Kuruksetra，福地）。從那裡死去後，生在婆羅門中，理解《四圍陀》的理論。
這些禽獸、鹿、鵝、鴛鴦，出生在人中。那些禽獸的命，是婆羅門還是非婆羅門？為什麼呢？那些命如果是，就不是禽獸。那些命如果不是，他們又生在婆羅門中。這種說法是不合道理的。
婆羅門執著。
【English Translation】 English version Vajra Needle Treatise
Composed by Bodhisattva Dharmakirti (法稱菩薩)
Translated by Dharma Master Fa Tian (法天), Minister of the Honglu Temple and Great Master of Spreading Teachings, under Imperial Decree
As the Brahmins say, among all the scriptures, the Four Vedas (四圍陀) are the most correct. And within these, the 'mantra' (念) is the most correct. And within these mantras, the expresser and the expressed are the most correct. And within these expressers, only this (referring to the Brahmin) is the most supreme, there is nothing above this. If the world did not have this, how would karma (行業) be performed? Because of this expresser, love and hate arise from this. Just as the Brahmin is the highest among all surnames, so too is this expression.
This reasoning is not correct. Why is that? What is that Brahmin's surname and life? And how does he know? What is his karma? How did he obtain this name of Brahmin? And how can this Veda (圍陀) be called correct? What is the original cause of Indra (帝釋天)? And what is an animal (傍生)? How does an animal arise in the Moon Heaven (月天)? What is the original cause of the Sun Heaven (日天), and how does it give rise to animals? The original causes of the Wind Heaven (風天), Fire Heaven (火天), and Water Heaven (水天), going back and forth, how can it be like this?
Furthermore, those who falsely cling believe that after dying in the heavens, they are reborn in the heavens, and after dying in the human realm, they are reborn in the human realm, and so it is with animals. Those who make such statements within the Four Vedas are not of correct reasoning. What is this life? What is the reason for calling it life? The same goes for Brahmins and so on.
Furthermore, you heretical Brahmins say that, as stated in the correct scriptures, Mount Bharatiya (婆啰帝山) produces seven kinds of birds and beasts. Nasara陀 (那娑啰陀) and Bieluka陵惹哩 mountain (別鹿迦陵惹哩山). All the parrots, herons, 𪆗, geese, deer, and the like that are in those mountains are born in Kuruksetra (俱嚕乞曬, land of blessings) among humans. After dying there, they are born among Brahmins, understanding the theories of the Four Vedas.
These birds, beasts, deer, geese, and mandarin ducks are born among humans. Is the life of those beasts Brahmin or non-Brahmin? Why is that? If those lives are, then they are not beasts. If those lives are not, then they are born among Brahmins. This statement is unreasonable.
Brahmins cling.
。四圍陀論是萬法本。亦號真如。非於余姓而許受食。
于首陀處數數受利。正違自宗。何名凈行。由此亦非真婆羅門。
又四圍陀婆羅門法。妄執正命及於正法婆羅門種。亦復非理。云何正法。種姓間雜。何名最上。所以者何。非最間雜。其事云何。
且如父名那洛乞叉。其子乃名兵誐羅仙。又如父名阿誐悉帝。其子亦名阿誐悉帝(二合)。又如父名布沙野(二合)左。其子乃名嬌尸迦。又如其父名俱舍子。其子名為僧薩多(二合)誐。又如父名迦癡那。其子亦名迦癡那。又如父名婆左虞臘么(二合)。其子乃名嬌怛么。又如父名迦羅舍(引)。其子乃名訥嚕(二合)拏左哩野(二合)。又如父名底逸底哩。其子乃名底帝哩𠯆(尼所引)迦。又如父名捺啰(二合)𤚥。子名仙覺。又如母名野鹿采魚人生。其子乃名嚩野(二合)僧子覺乞曬(二合引)。父首陀姓其子乃名尾濕(二合)彌怛覽(二合)。母是氈陀羅。子名嚩瑟姹(二合)。母名烏哩嚩(二合)尸。天所生女非婆羅門。如上所說。何因固執言婆羅門人間最上。又如所執戌嚕(二合)底經正亦非理。是故所有婆羅門法。道理亦非。
又如所執。婆羅門法。新肉紫礦及鹽等物。戌陀應受。汝婆羅門。勿宜受之今何不爾。
又如
【現代漢語翻譯】 現代漢語譯本：四圍陀（Caturveda，吠陀經）的理論是萬法的根本，也稱為真如（Tathata，事物的真實本性）。不應該允許其他種姓的人接受食物。 在首陀（Sudra，印度教種姓制度中的最低等級）那裡多次接受供養，這完全違背了你們自己的宗旨。這怎麼能叫做『凈行』呢？因此，你們也不是真正的婆羅門（Brahmana，印度教種姓制度中的最高等級）。 此外，四圍陀婆羅門的法則，妄自執著于正命（Samyag-ajiva，八正道之一，正確的謀生方式）以及正法（Saddharma，真正的佛法）婆羅門種姓，這也是不合理的。如果種姓之間混雜，怎麼能說是最上的呢？為什麼這麼說呢？如果不是最純粹的，那又是什麼情況呢？ 例如，父親的名字叫那洛乞叉（Naloraksa），他的兒子卻名叫兵誐羅仙（Pingala）。又如父親名叫阿誐悉帝（Agastya），他的兒子也名叫阿誐悉帝。又如父親名叫布沙野左（Pusyaja），他的兒子卻名叫嬌尸迦（Kausika）。又如父親名叫俱舍子（Kusika），他的兒子名叫僧薩多誐（Samsadaga）。又如父親名叫迦癡那（Kacina），他的兒子也名叫迦癡那。又如父親名叫婆左虞臘么（Vajragaurama），他的兒子卻名叫嬌怛么（Gautama）。又如父親名叫迦羅舍（Kalasa），他的兒子卻名叫訥嚕拏左哩野（Nurunacarya）。又如父親名叫底逸底哩（Tittiri），他的兒子名叫底帝哩𠯆迦（Tittirika）。又如父親名叫捺啰𤚥（Nradama），兒子名叫仙覺（Sanjaya）。又如母親名叫野鹿采魚人生，他的兒子名叫嚩野僧子覺乞曬（Vayasamjayaksa）。父親是首陀種姓，他的兒子卻名叫尾濕彌怛覽（Visvamitra）。母親是旃陀羅（Candala，賤民），兒子名叫嚩瑟姹（Vasista）。母親名叫烏哩嚩尸（Urvasi），是天所生的女子，不是婆羅門。如上所說，為什麼還要固執地說婆羅門是人間最上的呢？又如你們所執著的戌嚕底（Sruti，吠陀經）是正確的，這也是不合理的。因此，所有婆羅門的法則，在道理上都是不成立的。 又如你們所執著的婆羅門法則，認為新鮮的肉、紫礦以及鹽等物品，首陀可以接受，而你們婆羅門不應該接受，現在為什麼又接受了呢？ 又如...
【English Translation】 English version: The theory of the Caturveda (the four Vedas) is the root of all dharmas, also known as Tathata (the true nature of things). It is not permissible for those of other castes to receive food. Repeatedly accepting offerings from the Sudras (the lowest rank in the Hindu caste system) is a complete contradiction of your own tenets. How can this be called 'pure conduct'? Therefore, you are not true Brahmanas (the highest rank in the Hindu caste system). Furthermore, the laws of the Caturveda Brahmanas, clinging falsely to right livelihood (Samyag-ajiva, one of the Eightfold Path, the correct way to earn a living) and the righteous Dharma (Saddharma, the true Buddha's teaching) of the Brahmana caste, are also unreasonable. If castes are mixed, how can it be said to be the highest? Why is this so? If it is not the purest, then what is the situation? For example, the father's name is Naloraksa, but his son is named Pingala. Also, the father is named Agastya, and his son is also named Agastya. Also, the father is named Pusyaja, but his son is named Kausika. Also, the father is named Kusika, and his son is named Samsadaga. Also, the father is named Kacina, and his son is also named Kacina. Also, the father is named Vajragaurama, but his son is named Gautama. Also, the father is named Kalasa, but his son is named Nurunacarya. Also, the father is named Tittiri, and his son is named Tittirika. Also, the father is named Nradama, and the son is named Sanjaya. Also, the mother is named Yarukacai, born from a fish, and her son is named Vayasamjayaksa. The father is of the Sudra caste, but his son is named Visvamitra. The mother is a Candala (outcaste), and the son is named Vasista. The mother is named Urvasi, a woman born of the heavens, not a Brahmana. As stated above, why do you stubbornly insist that Brahmanas are the highest among humans? Furthermore, your insistence that the Sruti (the Vedas) is correct is also unreasonable. Therefore, all the laws of the Brahmanas are not established in reason. Furthermore, as you adhere to the Brahmana laws, considering that fresh meat, purple ore, and salt, etc., should be accepted by Sudras, but not by you Brahmanas, why do you accept them now? Furthermore...
彼計。乳賣婆羅門行虛空墮落非婆羅門。食肉墮空非理亦爾。是故應知。買賣乳肉婆羅門。非戌陀之法。由此當知。一切非食肉乳等人及非買賣。皆總得名婆羅門邪。是故應知。乳肉計賣非婆羅門。妄執非法。
又世間姓妄執最上。亦非正法。如剎帝利。毗舍戌達各執最上。應皆總名婆羅門姓。
又執苦身名婆羅門。諸有苦身一切總應名婆羅門。
又彼妄執殺婆羅門而獲罪重。害彼眷屬獲罪亦爾。復執彼從凈天口生。剎帝利姓彼天身上。毗舍首陀身足而生。若殺于彼故獲重罪。
彼執非理。所以者何。應殺余姓其罪非有。害余眷屬非有亦然。由是妄執不契正理。
又彼所執。破壞彼行。破壞檀行。及彼受施。若智若身皆獲重罪。
此不應然。所以者何。身智之中何者得名號婆羅門。應首陀等皆有身智。悉應得名婆羅門邪。
又彼妄執。解四圍陀及彌𤚥婆。並僧佉論尾世史迦。乃至諸論皆悉了達。名婆羅門。
此理亦非。如首陀等。亦解彼論曉了彼義。應皆得名婆羅門邪。
若修苦行名婆羅門。彼首陀等亦能行之。應亦得名婆羅門邪。
解諸術數名婆羅門。彼采魚人及諸樂人。瞭解術數種種差別。亦可得名婆羅門邪。
是故應知。行非婆羅門。業
【現代漢語翻譯】 現代漢語譯本 他們認為，以賣牛奶為生的婆羅門（Brahman）會從空中墜落，就不是婆羅門了。吃肉會墮落，這種說法也是不合理的。因此，應該明白，買賣牛奶和肉類的婆羅門，並非是低種姓（戌陀，Sudra）的行為。由此可知，難道所有不吃肉、不賣牛奶的人，都可以被總稱為婆羅門嗎？所以應該明白，以牛奶和肉類進行交易並非婆羅門的行為，這是一種錯誤的執著，不符合佛法。
此外，世俗之人錯誤地認為自己的姓氏最高貴，這也是不符合正法的。例如，剎帝利（Kshatriya）、毗舍（Vaishya）、戌陀（Sudra）各自認為自己的姓氏最高貴，難道他們都可以被總稱為婆羅門姓嗎？
還有人認為，修苦行就是婆羅門。如果這樣，所有修苦行的人都應該被稱為婆羅門了。
他們還錯誤地認為，殺害婆羅門會獲得極重的罪業，傷害他們的眷屬也會獲得同樣的罪業。他們還認為婆羅門是從清凈的天人口中出生的，剎帝利姓是從天人的身上出生的，毗舍和戌陀是從天人的身體和腳上出生的。如果殺害他們，就會獲得極重的罪業。
他們的這種看法是不合理的。為什麼呢？如果殺害其他姓氏的人就沒有罪嗎？傷害其他姓氏的眷屬就沒有罪嗎？由此可見，這種錯誤的執著是不符合正理的。
還有人認為，破壞婆羅門的修行，破壞他們的佈施行為，以及破壞他們接受佈施的行為，無論是智力還是身體上的破壞，都會獲得極重的罪業。
這種說法是不應該成立的。為什麼呢？身體和智力之中，哪一個可以被稱為婆羅門呢？如果戌陀等人也有身體和智力，難道他們都可以被稱為婆羅門嗎？
還有人錯誤地認為，通曉四吠陀（四圍陀，four Vedas）、彌曼差（彌𤚥婆，Mimamsa）、僧佉論（Samkhya）和勝論（尾世史迦，Vaisheshika），乃至所有論典的人，就可以被稱為婆羅門。
這種說法也是不合理的。如果戌陀等人也通曉這些論典，明白其中的含義，難道他們都可以被稱為婆羅門嗎？
如果修苦行就可以被稱為婆羅門，那麼戌陀等人也能修苦行，難道他們也可以被稱為婆羅門嗎？
如果懂得各種術數就可以被稱為婆羅門，那麼那些捕魚的人和樂師，他們也懂得各種不同的術數，難道他們也可以被稱為婆羅門嗎？
因此，應該明白，行為本身並不能決定是否是婆羅門，業力才是關鍵。
【English Translation】 English version They reckon that a Brahman (Brahman), who makes a living by selling milk, will fall from the sky and is not a Brahman. Eating meat will lead to downfall, and this statement is also unreasonable. Therefore, it should be understood that Brahmans who trade in milk and meat are not acting according to the laws of the Shudras (戌陀, Sudra). From this, it should be known, can all those who do not eat meat and do not sell milk be generally called Brahmans? Therefore, it should be understood that trading in milk and meat is not the behavior of a Brahman; this is a false attachment and does not conform to the Dharma.
Furthermore, worldly people falsely believe that their own surname is the noblest, which is also not in accordance with the Right Dharma. For example, Kshatriyas (剎帝利, Kshatriya), Vaishyas (毗舍, Vaishya), and Shudras (戌陀, Sudra) each believe that their own surname is the noblest. Can they all be generally called Brahman surnames?
Some also believe that practicing asceticism makes one a Brahman. If so, all those who practice asceticism should be called Brahmans.
They also falsely believe that killing a Brahman will incur extremely heavy sins, and harming their family members will also incur the same sins. They also believe that Brahmans are born from the pure mouth of the gods, the Kshatriya surname is born from the body of the gods, and the Vaishyas and Shudras are born from the body and feet of the gods. If they are killed, extremely heavy sins will be incurred.
Their view is unreasonable. Why? If one kills people of other surnames, is there no sin? If one harms the family members of other surnames, is there no sin? From this, it can be seen that this false attachment does not conform to the Right Reason.
Some also believe that destroying the practice of Brahmans, destroying their acts of giving, and destroying their acts of receiving offerings, whether it is intellectual or physical destruction, will incur extremely heavy sins.
This statement should not be valid. Why? Among the body and intellect, which one can be called a Brahman? If Shudras and others also have body and intellect, can they all be called Brahmans?
Some also falsely believe that those who are well-versed in the four Vedas (四圍陀, four Vedas), Mimamsa (彌𤚥婆, Mimamsa), Samkhya (僧佉論, Samkhya), and Vaisheshika (尾世史迦, Vaisheshika), and even all the treatises, can be called Brahmans.
This statement is also unreasonable. If Shudras and others are also well-versed in these treatises and understand their meanings, can they all be called Brahmans?
If practicing asceticism can be called a Brahman, then Shudras and others can also practice asceticism. Can they also be called Brahmans?
If understanding various arts and sciences can be called a Brahman, then those who catch fish and musicians, they also understand various different arts and sciences. Can they also be called Brahmans?
Therefore, it should be understood that behavior itself does not determine whether one is a Brahman; karma is the key.
非婆羅門。檀行受者非婆羅門。
彼剎帝利毗舍首陀。亦能行之。應皆得名婆羅門邪。是故應知。非族非業非行非生。乃至於德名婆羅門。
彼因何立日如軍那花。亦似白月。離一切染善修勝行。威儀無缺戒行具足。善伏諸根除斷煩惱。無我無人離諸執著。及貪瞋癡悉皆遠離。如是乃名真婆羅門。
又離愛染乃至畜生。不生貪著修清凈行。名婆羅門。
是故得知此速骨嚕(二合)大仙所說。此婆羅門非姓非業非德非行。亦非工巧。如旃陀羅。善四圍陀工巧藝能德行具足。應可得名婆羅門邪。是故應知。非命非姓非智非身。亦非業行名婆羅門。
又如首陀。苦行修學解四圍陀。獲五通仙。汝婆羅門云何奉事此下種姓。又彼仙道四姓皆得。云何余姓名非最上。
又如帝釋。往修善業得生彼天。本下種姓。彼經正文作如是說。此婆伽晚及於帝釋。彼下種姓。如是徴詰。一準於前。又彼所說。大自在天。及於天后口中。生彼帝釋諸天及器世間。非從世間生大自在及生天后。本能生末非末生本。是故此言違彼正說。本下種姓。云何妄執從彼而生。故知非理。又如首陀命終生彼大自在天。汝婆羅門。云何奉事彼下種姓。
又如汝說。婆羅門法。服氣餌藥苦行絕食。名婆羅門。
【現代漢語翻譯】 現代漢語譯本： 非婆羅門（Brahman，指婆羅門種姓的人）。僅僅接受佈施的人，也不是婆羅門。 剎帝利（Kshatriya，指武士階層）、吠舍（Vaishya，指商人階層）、首陀羅（Shudra，指農民或僕人階層）也能行佈施。難道他們都應該被稱為婆羅門嗎？因此，應當明白，不是因為種族、職業、行為或出身，而是因為德行才被稱為婆羅門。 就像軍那花（Kunda flower，一種白色花朵）一樣，又像皎潔的月亮，遠離一切染污，精進修行殊勝的德行，威儀沒有缺失，戒行圓滿具足，善於調伏諸根，斷除煩惱，無我無人，遠離各種執著，以及貪婪、嗔恨、愚癡都完全遠離，這樣才能被稱為真正的婆羅門。 又如遠離對愛慾的染著，乃至對畜生也不生貪戀執著，修持清凈的行為，這樣的人才可稱為婆羅門。 因此可以得知，速骨嚕（Sukuru，姓名）大仙所說，婆羅門不是由姓氏、職業、德行、行為，也不是由工巧技藝來決定的。如同旃陀羅（Chandala，指賤民），即使精通四部吠陀（Vedas，古印度經典），具備工巧技藝和德行，難道就可以被稱為婆羅門嗎？因此，應當明白，不是因為壽命、姓氏、智慧、身體，也不是因為職業行為才被稱為婆羅門。 又如首陀羅，通過苦行修學，通曉四部吠陀，獲得五神通。你們婆羅門怎麼會去侍奉這種低種姓的人呢？而且仙道修行四種姓的人都可以做到，為什麼其餘的姓氏就不是最尊貴的呢？ 又如帝釋天（Indra，天神之王），往昔通過修習善業而得生彼天界，但他原本是低種姓之人。經典正文是這樣說的。這位婆伽晚（Bhagavan，世尊）以及帝釋天，他們都是低種姓。這樣的質問，都與前面所說的一致。而且他們還說，大自在天（Maheshvara，濕婆神）以及天后的口中，生出了帝釋天、諸天以及器世間（Utensil world，指我們所居住的物質世界），而不是從世間生出大自在天和天后。根本能夠生出末端，而不是末端生出根本。因此這種說法違背了經典的正義。原本是低種姓，怎麼能妄自認為是從他們而生呢？所以知道這是沒有道理的。又如首陀羅命終之後生到大自在天界。你們婆羅門，怎麼會去侍奉這種低種姓的人呢？ 又如你們所說，婆羅門的修行方法是，服氣、服用藥物、苦行、斷食，這樣才能被稱為婆羅門。
【English Translation】 English version: Not a Brahman (Brahman, referring to a person of the Brahmin caste). One who merely accepts alms is not a Brahman. Kshatriyas (Kshatriya, referring to the warrior class), Vaishyas (Vaishya, referring to the merchant class), and Shudras (Shudra, referring to the peasant or servant class) can also practice giving. Should they all be called Brahmans? Therefore, it should be understood that it is not because of race, occupation, conduct, or birth, but because of virtue that one is called a Brahman. Like the Kunda flower (Kunda flower, a white flower), and like the bright moon, far from all defilement, diligently cultivating excellent virtues, with flawless demeanor, complete and perfect in precepts, skilled in subduing the senses, cutting off afflictions, without self or others, far from all attachments, and completely free from greed, hatred, and delusion, only then can one be called a true Brahman. Furthermore, one who is free from attachment to love and desire, and does not develop greed or attachment even to animals, practicing pure conduct, can be called a Brahman. Therefore, it can be known that what the great sage Sukuru (Sukuru, name) said is that a Brahman is not determined by surname, occupation, virtue, conduct, nor by craftsmanship. Like a Chandala (Chandala, referring to an untouchable), even if he is proficient in the four Vedas (Vedas, ancient Indian scriptures), possesses craftsmanship and virtues, can he be called a Brahman? Therefore, it should be understood that it is not because of lifespan, surname, wisdom, body, nor because of occupation and conduct that one is called a Brahman. Moreover, like a Shudra, through ascetic practice and learning, understands the four Vedas and attains the five supernatural powers. How can you Brahmans serve this low-caste person? And the path of immortality can be attained by people of all four castes, so why are other surnames not the most supreme? Furthermore, like Indra (Indra, king of the gods), who was born in that heaven through cultivating good deeds in the past, but he was originally of low caste. The sutra text says this. This Bhagavan (Bhagavan, the World-Honored One) and Indra are both of low caste. Such questioning is consistent with what was said earlier. Moreover, they also say that Maheshvara (Maheshvara, Shiva) and the queen of heaven gave birth to Indra, the gods, and the utensil world (Utensil world, referring to the material world we live in), rather than the world giving birth to Maheshvara and the queen of heaven. The root can give rise to the branch, but the branch cannot give rise to the root. Therefore, this statement violates the correct meaning of the sutras. Originally of low caste, how can they falsely claim to be born from them? Therefore, it is known that this is unreasonable. Furthermore, like a Shudra who is reborn in the heaven of Maheshvara after death. How can you Brahmans serve this low-caste person? Moreover, as you say, the practice of a Brahman is to absorb air, take medicine, practice asceticism, and fast, only then can one be called a Brahman.
彼首陀等亦能行之。此應得名婆羅門邪。
又彼所執。于首陀處手中受食經於一月。現身變為首陀之身。后報生中決定作狗。
又婆羅門娶首陀女以為其妻。父母家神皆悉遠離。死入地獄。
此執非理。婆羅門姓與彼首陀有何差別。
如迦癡那大仙。從於鹿胎而生。苦行修學乃證仙道。此仙豈可從婆羅門而乃生邪。
如嚩野(二合)娑大仙。從采魚女之所生故。苦行修學而成仙道。此仙豈是婆羅門姓。是故妄執不契正理。
又如嚩斯瑟吒(二合)大仙。從於烏哩嚩(二合)尸天女所生。苦行修學乃獲仙道。此仙豈是婆羅門生。
又如鹿角大仙。生於鹿胎。修習苦行而成仙道。此仙豈是婆羅門邪。
又如尾濕嚩(二合)彌怛嚕(二合)大仙。從於旃陀羅家女之所生。此仙豈是婆羅門耶。是故應知。調伏諸根不執我人。勤修梵行遠離染欲。永息諸惑。由此方名真婆羅門。而非從彼族姓而生。如何妄執。婆羅門姓世間最上。戒行清潔族姓無雜。以此妄執非最為最。是故當知。彼婆羅門。非姓非命非族非行非業非生名婆羅門。
又如多人本下種姓。持戒修福而得生天。何因族姓乃生天邪。
又如汝宗迦癡曩大仙。尾野(二合)娑大仙。嚩尸瑟吒(二合)大仙。
【現代漢語翻譯】 現代漢語譯本 即使是首陀羅（Shudra，印度教種姓制度中的最低等級）也能做到這些，難道這樣就應該被稱為婆羅門（Brahman，印度教種姓制度中的最高等級）嗎？ 還有他們所堅持的，如果婆羅門在一個月內從首陀羅手中接受食物，那麼他活著的時候就會變成首陀羅的身體，死後一定會轉產生狗。 還有，如果婆羅門娶首陀羅女子為妻，那麼父母和家神都會遠離他，死後會墮入地獄。 這些堅持都是沒有道理的。婆羅門姓氏和首陀羅姓氏有什麼區別呢？ 例如，迦癡那（Kachana）大仙，是從鹿胎中出生的，通過苦行修行才證得仙道。這位仙人難道是從婆羅門家庭出生的嗎？ 又如嚩野娑（Vayasa）大仙，因為是從采魚女那裡出生的，通過苦行修行而成就仙道。這位仙人難道是婆羅門姓氏嗎？所以這種妄想的執著是不符合正理的。 又如嚩斯瑟吒（Vasishtha）大仙，是從烏哩嚩尸（Urvashi）天女所生，通過苦行修行才獲得仙道。這位仙人難道是婆羅門所生嗎？ 又如鹿角大仙，生於鹿胎，修習苦行而成就仙道。這位仙人難道是婆羅門嗎？ 又如尾濕嚩彌怛嚕（Vishwamitra）大仙，是從旃陀羅（Chandala，賤民）家的女子所生。這位仙人難道是婆羅門嗎？所以應該知道，調伏諸根，不執著於我相人相，勤奮修行梵行，遠離染污的慾望，永遠止息各種迷惑，這樣才能被稱為真正的婆羅門，而不是從他的族姓出身來決定。為什麼妄自執著婆羅門姓氏是世間最上的呢？戒行清凈，族姓沒有混雜，用這種虛妄的執著來認為自己是最優秀的，並不是最優秀的。所以應當知道，所謂的婆羅門，不是因為姓氏，不是因為生命，不是因為家族，不是因為行為，不是因為職業，不是因為出生而成為婆羅門。 又比如很多人本來是低下的種姓，因為持戒修福而得以昇天。怎麼能說族姓可以決定是否能昇天呢？ 又比如你們宗派的迦癡曩（Kachana）大仙，尾野娑（Vayasa）大仙，嚩尸瑟吒（Vasishtha）大仙。
【English Translation】 English version Even a Shudra (the lowest caste in the Hindu caste system) can do these things. Should he then be called a Brahman (the highest caste in the Hindu caste system)? Furthermore, they maintain that if a Brahman receives food from a Shudra's hand for a month, he will transform into a Shudra's body in his present life, and in his next life, he will definitely be reborn as a dog. Also, if a Brahman marries a Shudra woman, his parents and family deities will abandon him, and he will fall into hell after death. These assertions are unreasonable. What difference is there between a Brahman's lineage and a Shudra's lineage? For example, the great sage Kachana (Kachana) was born from a deer's womb. Through ascetic practices and learning, he attained the path of immortality. Could this sage have been born from a Brahman family? Also, the great sage Vayasa (Vayasa) was born from a fisherwoman. Through ascetic practices and learning, he achieved the path of immortality. Is this sage of the Brahman lineage? Therefore, such deluded attachments do not accord with right reason. Also, the great sage Vasishtha (Vasishtha) was born from the celestial maiden Urvashi (Urvashi). Through ascetic practices and learning, he attained the path of immortality. Was this sage born of a Brahman? Also, the great sage Deer Horn was born from a deer's womb. By practicing asceticism, he became an immortal. Is this immortal a Brahman? Also, the great sage Vishwamitra (Vishwamitra) was born from a Chandala (outcaste) woman. Is this sage a Brahman? Therefore, it should be known that subduing the senses, not clinging to the notions of 'self' and 'others,' diligently cultivating pure conduct, staying away from defiled desires, and permanently ceasing all delusions—this is what makes one a true Brahman, not one's lineage. Why cling to the false notion that the Brahman lineage is the highest in the world? Pure conduct and unmixed lineage—to consider oneself superior based on such false notions is not the most excellent. Therefore, it should be known that a Brahman is not defined by lineage, life, family, conduct, occupation, or birth. Furthermore, many people of low birth attain rebirth in heaven by upholding precepts and cultivating blessings. How can lineage determine whether one is born in heaven? Also, consider the great sages of your sect: Kachana (Kachana), Vayasa (Vayasa), and Vasishtha (Vasishtha).
覺善大仙。尾濕嚩(二合)大仙。彌怛啰(二合)大仙。曩啰那大仙。此等大仙皆從下姓種族而生。苦行修因乃獲仙道。何故妄執種姓非雜世間最上。是故虛言應非信受。
又如彼執。婆羅門姓梵王口生。剎帝利姓梵天臂生。毗舍種姓梵天髀生。從於梵足乃生首陀。是故虛妄多作是執。又執苦行堅守其志名婆羅門。應采魚人染師皮作及首陀等。堅志苦行。應皆總名婆羅門邪。
又執彼形編其髻發。腰帶索繫手執木杖。衣素儉食名婆羅門。余戌陀等亦能行之。應此總名婆羅門邪。又執四姓皆從梵生。如何父一子姓乃別。應可首陀乃至余族一父所生子姓應殊。此既不爾。彼云何然。
又婆羅門從一梵天口中而生。姊妹兄弟自相交契。世所呵厭。汝能行之。云何清凈。是故妄執非凈稱凈。如一父母而生四子非可別姓。如何妄執。此婆羅門。此剎帝利。此是毗舍。此是首陀。云何一父子姓各別。是故四姓妄執差別。
非如象馬牛羊駝鹿師子虎狼形足各異。此是牛跡乃至象跡可分差別。又如一樹出生花果。可無有異。非余花卉。生處不同非可令同。汝今四姓道理亦然。若婆羅門若剎帝利乃至首陀。皆從一父之所生故。云何妄執四姓差別。
復有天王名喻地瑟致(二合)啰。虔恭合掌來詣仙人吠娑
【現代漢語翻譯】 現代漢語譯本：覺善大仙（Jue Shan Da Xian）。尾濕嚩（Vishva，二合）大仙。彌怛啰（Mitra，二合）大仙。曩啰那（Narayana）大仙。這些大仙都是從低種姓的種族中出生，通過苦行修行才獲得仙道的。為什麼你們要虛妄地執著于種姓，認為它在混雜的世間是最尊貴的呢？所以，這種虛假的言論不應該被相信和接受。
又比如他們執著地認為，婆羅門（Brahmin）姓是從梵天（Brahma）的口中生出來的，剎帝利（Kshatriya）姓是從梵天的手臂生出來的，毗舍（Vaishya）種姓是從梵天的大腿生出來的，而首陀（Shudra）是從梵天的腳生出來的。所以這種說法是虛妄的，並且他們還經常這樣執著地認為。又有人認為，能夠苦行並堅定守護自己志向的人才能被稱為婆羅門。那麼，那些以捕魚為生的人、染匠、皮革匠以及首陀等等，如果他們也能堅定志向並苦行，難道也應該都被稱為婆羅門嗎？
又有人執著于外在的形象，認為編著髮髻、腰間繫著繩索、手持木杖、穿著樸素、飲食簡單的人才是婆羅門。但是，其他的首陀等人也能夠做到這些，難道他們也應該都被稱為婆羅門嗎？又有人執著地認為四種姓都是從梵天生出來的，那麼為什麼父親只有一個，而子女的姓氏卻各不相同呢？按照這種邏輯，首陀乃至其他種族的人，如果是同一個父親所生，那麼他們的姓氏也應該各不相同才對。既然事實並非如此，那麼他們所說的又怎麼能成立呢？
而且，婆羅門是從一個梵天的口中生出來的，兄弟姐妹之間互相交合，這是世俗所厭惡的事情，如果你們也這樣做，又怎麼能說是清凈的呢？所以，這種虛妄的執著是用不清凈的事物來標榜清凈。就像一對父母生了四個孩子，他們的姓氏不應該有所區別一樣，為什麼你們要虛妄地執著于『這是婆羅門』、『這是剎帝利』、『這是毗舍』、『這是首陀』呢？為什麼同一個父親所生的子女，姓氏卻各不相同呢？所以，四種姓的差別是虛妄的執著。
不像大象、馬、牛、羊、駱駝、鹿、獅子、老虎、狼等，它們的形狀和足跡都各不相同，所以我們可以區分『這是牛的足跡』乃至『這是象的足跡』，從而區分它們的差別。又像一棵樹上長出的花和果實，它們之間並沒有什麼不同，而其他的花卉，因為生長的環境不同，所以不能將它們混為一談。你們現在所說的四種姓的道理也是一樣。如果婆羅門、剎帝利乃至首陀，都是從同一個父親那裡生出來的，那麼為什麼還要虛妄地執著於四種姓的差別呢？
又有一位天王，名叫喻地瑟致啰（Yudhishthira，二合），他虔誠地合掌來到仙人吠娑（Vyasa）面前。
【English Translation】 English version: The great sage Jue Shan (Jue Shan Da Xian). The great sage Vishva (Vishva, two combined). The great sage Mitra (Mitra, two combined). The great sage Narayana (Narayana). These great sages were all born from lower-caste families, and they attained the path of immortality through ascetic practices. Why do you falsely cling to caste, considering it the most superior in this mixed world? Therefore, such false words should not be believed or accepted.
Furthermore, they insist that the Brahmin caste was born from the mouth of Brahma, the Kshatriya caste from the arms of Brahma, the Vaishya caste from the thighs of Brahma, and the Shudra from the feet of Brahma. Therefore, this statement is false, and they often cling to this belief. Some also believe that those who practice asceticism and firmly uphold their aspirations are called Brahmins. Then, should those who make a living by fishing, dyers, leatherworkers, and Shudras, etc., also be called Brahmins if they can firmly uphold their aspirations and practice asceticism?
Some cling to external appearances, believing that those who wear their hair in a bun, wear a rope around their waist, carry a wooden staff, dress plainly, and eat simply are Brahmins. However, other Shudras and others can also do these things. Should they all be called Brahmins? Some also insist that all four castes were born from Brahma. Then why is it that the father is one, but the surnames of the children are different? According to this logic, the Shudras and other races, if born of the same father, should also have different surnames. Since this is not the case, how can what they say be valid?
Moreover, Brahmins are born from the mouth of one Brahma, and brothers and sisters engage in intercourse with each other, which is abhorrent to the world. If you also do this, how can you claim to be pure? Therefore, this false clinging is using impure things to promote purity. Just as four children born of one set of parents should not have different surnames, why do you falsely cling to 'This is a Brahmin,' 'This is a Kshatriya,' 'This is a Vaishya,' 'This is a Shudra'? Why do children born of the same father have different surnames? Therefore, the distinction between the four castes is a false clinging.
It is not like elephants, horses, cows, sheep, camels, deer, lions, tigers, wolves, etc., whose shapes and footprints are different, so we can distinguish 'This is a cow's footprint' and 'This is an elephant's footprint,' thereby distinguishing their differences. It is also like the flowers and fruits that grow on a tree, which are no different from each other, while other flowers, because they grow in different environments, cannot be confused with them. The reasoning behind your four castes is the same. If Brahmins, Kshatriyas, and even Shudras are all born from the same father, then why do you falsely cling to the distinction between the four castes?
Furthermore, there was a heavenly king named Yudhishthira (Yudhishthira, two combined), who reverently joined his palms and came before the immortal Vyasa (Vyasa).
波灑頭面禮足而白大仙。云何得名婆羅門德。復云何名婆羅門相。差別之相復有幾種愿今演說令我瞭解。
時彼仙人吠娑波灑。乃告王言。忍辱精進靜慮般若。此乃名為婆羅門德。遠離貪瞋及諸殺害一切有情。是名第一婆羅門相。於他所有一切財物而非貪受。是名第二婆羅門相。遠離暴惡性行溫和。不封我人。舍離繫縛及諸欲染。是名第三婆羅門相。於人天女乃至傍生恒離染著。是名第四婆羅門相。又覆成熟一切有情恒起悲愍。調伏諸根清凈最勝。是名第五婆羅門相。如是五種悉皆具足。名婆羅門。若封彼我非具五相。皆名首陀。仙人復告喻地瑟恥(二合)啰言。非族非姓及修苦行成婆羅門。彼旃陀等具足五相。亦得名為真婆羅門。由如是理。彼婆羅門亦名首陀。首陀亦名真婆羅門。
彼喻地瑟恥(二合)啰白仙人言。彼婆羅門行不殺行獲果清凈。此乃少分名婆羅門。
仙人復告喻地瑟恥(二合)啰言。此四姓別。皆由過去宿業因緣。猶如世間胎生有情。一切皆從穢處根生。有何差別。是故戒行復修德業。名婆羅門。乃至首陀修于德行。成婆羅門。
若婆羅門不修德業。此亦得名下劣首陀。
又此五根能起惡業。恒應調伏。猶如大海沉溺有情。應求濟度令超彼岸。爾時喻地瑟恥(二合
【現代漢語翻譯】 波灑以頭面禮拜仙人的腳，然後稟告大仙：『如何才能被稱為具有婆羅門之德？又如何才能被稱為具有婆羅門之相？這些差別之相又有幾種？希望您能為我詳細解說，讓我能夠了解。』 當時，那位仙人吠娑波灑告訴國王說：『忍辱、精進、靜慮（禪定）、般若（智慧），這被稱為婆羅門之德。遠離貪婪、嗔恨以及各種殺害一切有情（眾生）的行為，這是第一種婆羅門之相。對於他人所有的一切財物，不起貪戀之心，這是第二種婆羅門之相。遠離暴戾邪惡，性情溫和，不執著于自我和他人的分別，捨棄束縛和各種慾望的染著，這是第三種婆羅門之相。對於人、天女乃至傍生（動物），始終遠離染污執著，這是第四種婆羅門之相。進一步說，成熟一切有情，恒常生起悲憫之心，調伏諸根（眼、耳、鼻、舌、身、意），保持清凈最為殊勝，這是第五種婆羅門之相。像這樣五種品德全部具備，才能稱為婆羅門。如果執著于自我和他人的分別，不具備這五種品德，都可稱為首陀（低種姓）。』仙人又告訴喻地瑟恥啰（Yudhisthira）說：『不是因為種族、姓氏以及苦修的行為才能成為婆羅門。那些旃陀（賤民）等，如果具足這五種品德，也可以被稱為真正的婆羅門。按照這樣的道理，那些婆羅門也可能成為首陀，而首陀也可能成為真正的婆羅門。』 喻地瑟恥啰向仙人稟告說：『那些婆羅門奉行不殺生的行為，從而獲得清凈的果報，這只是少部分才能被稱為婆羅門。』 仙人又告訴喻地瑟恥啰說：『這四種姓的差別，都是由於過去宿世的業力因緣所致。就像世間的胎生有情，一切都從污穢之處產生，有什麼差別呢？因此，重視戒律修行，進一步修習德行和事業，才能被稱為婆羅門。乃至首陀如果修習德行，也能成為婆羅門。』 『如果婆羅門不修習德行和事業，也可以被稱為低劣的首陀。』 『此外，這五根（眼、耳、鼻、舌、身）能夠引發惡業，應該經常調伏。就像在大海中沉溺的有情，應該尋求救濟，使他們超越到彼岸。』當時，喻地瑟恥啰
【English Translation】 Bo Sa bowed his head and face to the feet of the immortal and said, 'How does one attain the name of Brahmin virtue? And how does one attain the name of Brahmin characteristics? How many kinds of different characteristics are there? I wish you would explain them now so that I may understand.' At that time, the immortal Vesa Bo Sa told the king, 'Patience, diligence, meditation, and prajna (wisdom) are called Brahmin virtues. To be far away from greed, anger, and all killing of sentient beings (all beings with consciousness) is the first characteristic of a Brahmin. Not to be greedy for all the possessions of others is the second characteristic of a Brahmin. To be far away from violence and wickedness, to be gentle in nature, not to be attached to the distinction between 'I' and 'others,' to abandon bondage and all defilements of desire is the third characteristic of a Brahmin. To always be free from attachment to human beings, heavenly women, and even animals (beings in the animal realm) is the fourth characteristic of a Brahmin. Furthermore, to mature all sentient beings, to constantly arise with compassion, to subdue the senses (eye, ear, nose, tongue, body, and mind), and to maintain purity as the most supreme is the fifth characteristic of a Brahmin. One who possesses all five of these qualities is called a Brahmin. If one is attached to the distinction between 'I' and 'others' and does not possess these five characteristics, one is called a Sudra (low caste).' The immortal further told Yudhisthira, 'It is not by lineage, family name, or ascetic practices that one becomes a Brahmin. Those Chandala (outcasts), etc., if they possess these five characteristics, can also be called true Brahmins. According to this principle, those Brahmins can also be called Sudras, and Sudras can also be called true Brahmins.' Yudhisthira said to the immortal, 'Those Brahmins who practice non-killing and thereby obtain pure results, only a small portion of them can be called Brahmins.' The immortal again told Yudhisthira, 'These four caste distinctions are all due to the karmic causes and conditions of past lives. Just like sentient beings born from the womb in this world, all are born from impure places. What difference is there? Therefore, valuing the practice of precepts and further cultivating virtue and deeds is what makes one a Brahmin. Even a Sudra, if they cultivate virtue, can become a Brahmin.' 'If a Brahmin does not cultivate virtue and deeds, they can also be called an inferior Sudra.' 'Furthermore, these five senses (eye, ear, nose, tongue, body) can give rise to evil deeds and should be constantly subdued. Just like sentient beings drowning in the great ocean, one should seek salvation to help them cross to the other shore.' At that time, Yudhisthira
)啰王。聞仙所說。瞭解踴躍。以此所聞回施一切無邊有情。悉令曉悟。非為自身及貪己命。我今日夜修習忍辱。遠離眷屬及於嫉妒。一切欲境更不耽著。趣求解脫恒修凈行。
仙人復告喻地瑟恥(二合)啰言。不殺有情遠離貪瞋清凈無比。如是名為婆羅門行。調伏諸根。佈施忍辱。真實梵行。悲念愍護一切有情。修習智慧。如是名為婆羅門行。離邪苦行。應有情機所有眾苦。如是名為婆羅門行。
又婆羅門誐野怛哩(二合)經咒中說。苦行離執調伏諸根。四時行施愛念有情。舍離睡眠。恒修凈行經于千劫。方得名為真婆羅門。
仙人復告喻地瑟恥(二合)啰言。若人解了四圍陀論。名婆羅門。稱姓最上。余首陀姓亦能瞭解。何非最上。
譬如四姓同遊聖境。所有軌跡。不可分別此人之蹤非彼人跡。一姓四姓亦復如是。由假施設本無差別。
又如世間牛馬等形。相狀雖異。男女二根同類不殊。彼婆羅門與剎帝利毗舍首陀。一姓四姓相望亦然。
又如一人血肉屎尿手足諸根。與眾多人所有血肉同類亦然。
又如蓮花剎怛哩花月螺光色可分差別。于餘四姓色相無異。如何差別。又如牛馬乃至象鹿行於染欲。而非交契可分差別。今婆羅門與剎帝利毗舍首陀。互相交契而行染欲。
【現代漢語翻譯】 現代漢語譯本： 啰王（國王名）。聽聞仙人所說，瞭解后踴躍歡喜，並將所聽聞的道理迴向施予一切無邊無際的眾生，使他們都能明白覺悟，而不是爲了自身以及貪戀自己的生命。我從今天開始日夜修習忍辱，遠離親屬以及嫉妒之心，對於一切慾望的境界不再貪戀執著，追求獲得解脫，恒常修習清凈的行為。
仙人又告訴喻地瑟恥（國王名）說：『不殺害有情眾生，遠離貪婪和嗔恨，清凈無比，這叫做婆羅門的行為。調伏各種感官，佈施，忍辱，真實的梵行，以悲憫之心愛護一切有情眾生，修習智慧，這叫做婆羅門的行為。遠離邪惡的苦行，適應有情眾生的根器和承受能力而施與相應的苦行，這叫做婆羅門的行為。』
又在婆羅門誐野怛哩（一種經咒）經咒中說：『苦行，離執著，調伏諸根，四季都行佈施，愛念有情眾生，捨棄睡眠，恒常修習清凈的行為，經過千劫的時間，才能被稱為真正的婆羅門。』
仙人又告訴喻地瑟恥（國王名）說：『如果有人理解了四圍陀論（古印度經典），就被稱為婆羅門，認為姓氏最高貴。其餘的首陀姓（印度種姓制度中最低等級）的人也能理解，為什麼就不是最高貴呢？』
譬如四個種姓的人一同遊歷聖境，所有的軌跡，無法分辨這個人的軌跡不是那個人的足跡。一個種姓和四個種姓也是這樣，只是假借施設，本來沒有差別。
又如世間的牛馬等動物，形狀和外貌雖然不同，但是雄性和雌性的生殖器官是同類的，沒有差別。那些婆羅門與剎帝利（印度種姓制度中第二等級，武士），毗舍（印度種姓制度中第三等級，商人）和首陀（印度種姓制度中最低等級）四個種姓之間的關係也是這樣。
又如一個人的血肉、屎尿、手足等各個器官，與眾多人所有的血肉是同類的，也是一樣。
又如蓮花、剎怛哩花、月螺的光色可以區分差別，對於其餘四個種姓來說，顏色和相貌沒有差異，如何區分呢？又如牛馬乃至象鹿進行性行為，並非因為交合的雙方可以區分差別。現在婆羅門與剎帝利、毗舍、首陀互相交合而行染欲。
【English Translation】 English version: King Luo. Hearing what the immortal said, he understood and rejoiced, and dedicated what he had heard to all boundless sentient beings, enabling them all to understand and awaken, not for himself or for the sake of his own life. From this day forward, I will cultivate patience day and night, stay away from relatives and jealousy, and no longer be attached to all realms of desire, seeking liberation and constantly practicing pure conduct.
The immortal further told King Yudhisthira: 'Not killing sentient beings, staying away from greed and hatred, being incomparably pure, this is called the conduct of a Brahmin. Subduing the senses, practicing generosity, patience, and true Brahma-conduct, with compassion protecting all sentient beings, cultivating wisdom, this is called the conduct of a Brahmin. Abandoning evil ascetic practices, adapting the ascetic practices to the capacity of sentient beings, this is called the conduct of a Brahmin.'
Furthermore, it is said in the Brahmin Gayatri mantra: 'Practicing asceticism, abandoning attachments, subduing the senses, practicing generosity in all seasons, loving sentient beings, abandoning sleep, constantly practicing pure conduct for thousands of kalpas, only then can one be called a true Brahmin.'
The immortal further told King Yudhisthira: 'If a person understands the four Vedas (ancient Indian scriptures), he is called a Brahmin, and his lineage is considered the noblest. If the rest of the Shudras (the lowest caste in the Indian caste system) can also understand them, why are they not the noblest?'
For example, if people of the four castes travel together in a sacred place, all the traces cannot distinguish whose trace is not whose footprint. One caste and four castes are also like this, only provisionally established, there is originally no difference.
Moreover, like the forms of cows and horses in the world, although their shapes and appearances are different, the male and female reproductive organs are of the same kind and not different. The relationship between those Brahmins and Kshatriyas (the second caste in the Indian caste system, warriors), Vaishyas (the third caste in the Indian caste system, merchants), and Shudras (the lowest caste in the Indian caste system) is also like this.
Moreover, like one person's blood, flesh, excrement, urine, hands, feet, and various organs, are of the same kind as the blood and flesh of many people.
Moreover, like the colors of lotus flowers, Kshatriya flowers, moon shells, and light can be distinguished, but for the rest of the four castes, their colors and appearances are no different, how can they be distinguished? Moreover, like cows, horses, and even elephants and deer engaging in sexual behavior, it is not because the parties involved in the intercourse can be distinguished. Now Brahmins, Kshatriyas, Vaishyas, and Shudras engage in sexual desire with each other.
皆同胎生有何差別。
又如婆羅門所生之女。對余婆羅門同姓姊妹。云何交契。姊妹兄弟夫妻乃爾。世間首陀非行此法。
譬如世間憂曇缽樹。花果枝葉雖復眾多根身無異。非能分別此彼之花。汝婆羅門亦復如是。非可交會同姓姊妹。世所呵厭非可行之。
又如舍離身語不善恒修凈業名婆羅門。破毗舍等亦能行之。得彼大仙名嚩私瑟姹(二合)。
又如世間之火能燒柴薪而無分別。今婆羅門對余諸姓無異亦然。
又如彼宗彌野(二合)娑大仙。本是采魚父之所生。亦非是彼婆羅門生。
又如半拏嚩王。兄弟五人同一母生父乃各別。此由宿業同母別父非由於姓。而妄執別。
又如世間鹽處於水。形雖可隱鹽味非無。宿業隨身隱顯亦然。如是妄執。諸有智人。應當審悉非可依信。
金剛針論
【現代漢語翻譯】 現代漢語譯本 『既然都是胎生，那有什麼差別呢？』 『又比如婆羅門所生的女兒，對於其他的婆羅門同姓姐妹，怎麼能發生性關係呢？姐妹、兄弟、夫妻之間都是如此。世間的首陀羅（Shudra，印度教種姓制度中的第四等級）都不會做這種事。』 『譬如世間的優曇缽樹（Udumbara，一種象徵祥瑞的花），花、果、枝、葉雖然眾多，但根莖是相同的，不能夠分辨這個花和那個花。你們婆羅門也是這樣，不能夠和同姓姐妹發生性關係，這是世人所厭惡的，不能做。』 『又比如，捨棄身語的不善行為，恒常修習清凈之業，才能稱為婆羅門。破毗舍（Pisha，食肉鬼）等也能做到這些，就能得到那位大仙的名字叫嚩私瑟姹（Vashistha）。』 『又比如世間的火，能夠燃燒柴薪而沒有分別。現在的婆羅門對於其他的姓氏，沒有差別也是這樣。』 『又比如那個宗彌野（Jaimini）大仙，本來是采魚人的父親所生，也不是婆羅門所生。』 『又比如半拏嚩（Pandava）王，兄弟五人是同一個母親所生，父親卻各不相同。這是由於前世的業力，導致同母異父，而不是由於姓氏，卻妄自執著于區別。』 『又比如世間的鹽放在水裡，形狀雖然可以隱藏，但鹽的味道並沒有消失。前世的業力跟隨自身，隱藏或顯現也是這樣。像這樣虛妄的執著，有智慧的人，應當仔細審察，不可輕易相信。』 《金剛針論》
【English Translation】 English version 『If all are born from the womb, what difference is there?』 『Furthermore, how can a daughter born of a Brahmin have relations with other Brahmin sisters of the same clan? It is the same for sisters, brothers, and spouses. Even Shudras (Shudra, the fourth caste in the Hindu caste system) in the world do not engage in such practices.』 『For example, the Udumbara tree (Udumbara, a flower symbolizing auspiciousness) in the world, though it has many flowers, fruits, branches, and leaves, has the same root. It cannot distinguish between this flower and that flower. You Brahmins are also like this; you cannot have relations with sisters of the same clan. This is detested by the world and cannot be done.』 『Furthermore, one is called a Brahmin by abandoning unwholesome deeds of body and speech and constantly cultivating pure actions. Even Pishas (Pisha, flesh-eating demons) and others can do this and obtain the name of that great sage, Vashistha (Vashistha).』 『Furthermore, just as fire in the world can burn firewood without discrimination, so too, Brahmins are no different from other castes.』 『Furthermore, the great sage Jaimini (Jaimini) was originally born to a father who was a fisherman, and not born of a Brahmin.』 『Furthermore, the Pandava (Pandava) kings, five brothers, were born of the same mother but had different fathers. This is due to past karma, resulting in different fathers from the same mother, and not due to lineage, yet they falsely cling to distinctions.』 『Furthermore, just as salt in water, though its form may be hidden, its taste is not absent, so too, past karma follows the body, hidden or manifest. Such false attachments should be carefully examined by the wise and not easily believed.』 Vajra Needle Treatise