Chinese
觉善大仙。尾湿嚩(二合)大仙。弥怛啰(二合)大仙。曩啰那大仙。此等大仙皆从下姓种族而生。苦行修因乃获仙道。何故妄执种姓非杂世间最上。是故虚言应非信受。 又如彼执。婆罗门姓梵王口生。刹帝利姓梵天臂生。毗舍种姓梵天髀生。从于梵足乃生首陀。是故虚妄多作是执。又执苦行坚守其志名婆罗门。应采鱼人染师皮作及首陀等。坚志苦行。应皆总名婆罗门邪。 又执彼形编其髻发。腰带索系手执木杖。衣素俭食名婆罗门。余戌陀等亦能行之。应此总名婆罗门邪。又执四姓皆从梵生。如何父一子姓乃别。应可首陀乃至余族一父所生子姓应殊。此既不尔。彼云何然。 又婆罗门从一梵天口中而生。姊妹兄弟自相交契。世所呵厌。汝能行之。云何清净。是故妄执非净称净。如一父母而生四子非可别姓。如何妄执。此婆罗门。此刹帝利。此是毗舍。此是首陀。云何一父子姓各别。是故四姓妄执差别。 非如象马牛羊驼鹿师子虎狼形足各异。此是牛迹乃至象迹可分差别。又如一树出生花果。可无有异。非余花卉。生处不同非可令同。汝今四姓道理亦然。若婆罗门若刹帝利乃至首陀。皆从一父之所生故。云何妄执四姓差别。 复有天王名喻地瑟致(二合)啰。虔恭合掌来诣仙人吠娑 现代汉语译本：觉善大仙（Jue Shan Da Xian）。尾湿嚩（Vishva，二合）大仙。弥怛啰（Mitra，二合）大仙。曩啰那（Narayana）大仙。这些大仙都是从低种姓的种族中出生，通过苦行修行才获得仙道的。为什么你们要虚妄地执着于种姓，认为它在混杂的世间是最尊贵的呢？所以，这种虚假的言论不应该被相信和接受。 又比如他们执着地认为，婆罗门（Brahmin）姓是从梵天（Brahma）的口中生出来的，刹帝利（Kshatriya）姓是从梵天的手臂生出来的，毗舍（Vaishya）种姓是从梵天的大腿生出来的，而首陀（Shudra）是从梵天的脚生出来的。所以这种说法是虚妄的，并且他们还经常这样执着地认为。又有人认为，能够苦行并坚定守护自己志向的人才能被称为婆罗门。那么，那些以捕鱼为生的人、染匠、皮革匠以及首陀等等，如果他们也能坚定志向并苦行，难道也应该都被称为婆罗门吗？ 又有人执着于外在的形象，认为编着发髻、腰间系着绳索、手持木杖、穿着朴素、饮食简单的人才是婆罗门。但是，其他的首陀等人也能够做到这些，难道他们也应该都被称为婆罗门吗？又有人执着地认为四种姓都是从梵天生出来的，那么为什么父亲只有一个，而子女的姓氏却各不相同呢？按照这种逻辑，首陀乃至其他种族的人，如果是同一个父亲所生，那么他们的姓氏也应该各不相同才对。既然事实并非如此，那么他们所说的又怎么能成立呢？ 而且，婆罗门是从一个梵天的口中生出来的，兄弟姐妹之间互相交合，这是世俗所厌恶的事情，如果你们也这样做，又怎么能说是清净的呢？所以，这种虚妄的执着是用不清净的事物来标榜清净。就像一对父母生了四个孩子，他们的姓氏不应该有所区别一样，为什么你们要虚妄地执着于‘这是婆罗门’、‘这是刹帝利’、‘这是毗舍’、‘这是首陀’呢？为什么同一个父亲所生的子女，姓氏却各不相同呢？所以，四种姓的差别是虚妄的执着。 不像大象、马、牛、羊、骆驼、鹿、狮子、老虎、狼等，它们的形状和足迹都各不相同，所以我们可以区分‘这是牛的足迹’乃至‘这是象的足迹’，从而区分它们的差别。又像一棵树上长出的花和果实，它们之间并没有什么不同，而其他的花卉，因为生长的环境不同，所以不能将它们混为一谈。你们现在所说的四种姓的道理也是一样。如果婆罗门、刹帝利乃至首陀，都是从同一个父亲那里生出来的，那么为什么还要虚妄地执着于四种姓的差别呢？ 又有一位天王，名叫喻地瑟致啰（Yudhishthira，二合），他虔诚地合掌来到仙人吠娑（Vyasa）面前。
English
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). --------------------------------------------------------------------------------
Chinese
波洒头面礼足而白大仙。云何得名婆罗门德。复云何名婆罗门相。差别之相复有几种愿今演说令我了解。 时彼仙人吠娑波洒。乃告王言。忍辱精进静虑般若。此乃名为婆罗门德。远离贪瞋及诸杀害一切有情。是名第一婆罗门相。于他所有一切财物而非贪受。是名第二婆罗门相。远离暴恶性行温和。不封我人。舍离系缚及诸欲染。是名第三婆罗门相。于人天女乃至傍生恒离染着。是名第四婆罗门相。又复成熟一切有情恒起悲愍。调伏诸根清净最胜。是名第五婆罗门相。如是五种悉皆具足。名婆罗门。若封彼我非具五相。皆名首陀。仙人复告喻地瑟耻(二合)啰言。非族非姓及修苦行成婆罗门。彼旃陀等具足五相。亦得名为真婆罗门。由如是理。彼婆罗门亦名首陀。首陀亦名真婆罗门。 彼喻地瑟耻(二合)啰白仙人言。彼婆罗门行不杀行获果清净。此乃少分名婆罗门。 仙人复告喻地瑟耻(二合)啰言。此四姓别。皆由过去宿业因缘。犹如世间胎生有情。一切皆从秽处根生。有何差别。是故戒行复修德业。名婆罗门。乃至首陀修于德行。成婆罗门。 若婆罗门不修德业。此亦得名下劣首陀。 又此五根能起恶业。恒应调伏。犹如大海沉溺有情。应求济度令超彼岸。尔时喻地瑟耻(二合 波洒以头面礼拜仙人的脚，然后禀告大仙：‘如何才能被称为具有婆罗门之德？又如何才能被称为具有婆罗门之相？这些差别之相又有几种？希望您能为我详细解说，让我能够了解。’ 当时，那位仙人吠娑波洒告诉国王说：‘忍辱、精进、静虑（禅定）、般若（智慧），这被称为婆罗门之德。远离贪婪、嗔恨以及各种杀害一切有情（众生）的行为，这是第一种婆罗门之相。对于他人所有的一切财物，不起贪恋之心，这是第二种婆罗门之相。远离暴戾邪恶，性情温和，不执着于自我和他人的分别，舍弃束缚和各种欲望的染着，这是第三种婆罗门之相。对于人、天女乃至傍生（动物），始终远离染污执着，这是第四种婆罗门之相。进一步说，成熟一切有情，恒常生起悲悯之心，调伏诸根（眼、耳、鼻、舌、身、意），保持清净最为殊胜，这是第五种婆罗门之相。像这样五种品德全部具备，才能称为婆罗门。如果执着于自我和他人的分别，不具备这五种品德，都可称为首陀（低种姓）。’仙人又告诉喻地瑟耻啰（Yudhisthira）说：‘不是因为种族、姓氏以及苦修的行为才能成为婆罗门。那些旃陀（贱民）等，如果具足这五种品德，也可以被称为真正的婆罗门。按照这样的道理，那些婆罗门也可能成为首陀，而首陀也可能成为真正的婆罗门。’ 喻地瑟耻啰向仙人禀告说：‘那些婆罗门奉行不杀生的行为，从而获得清净的果报，这只是少部分才能被称为婆罗门。’ 仙人又告诉喻地瑟耻啰说：‘这四种姓的差别，都是由于过去宿世的业力因缘所致。就像世间的胎生有情，一切都从污秽之处产生，有什么差别呢？因此，重视戒律修行，进一步修习德行和事业，才能被称为婆罗门。乃至首陀如果修习德行，也能成为婆罗门。’ ‘如果婆罗门不修习德行和事业，也可以被称为低劣的首陀。’ ‘此外，这五根（眼、耳、鼻、舌、身）能够引发恶业，应该经常调伏。就像在大海中沉溺的有情，应该寻求救济，使他们超越到彼岸。’当时，喻地瑟耻啰
English
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 --------------------------------------------------------------------------------
Chinese
)啰王。闻仙所说。了解踊跃。以此所闻回施一切无边有情。悉令晓悟。非为自身及贪己命。我今日夜修习忍辱。远离眷属及于嫉妒。一切欲境更不耽着。趣求解脱恒修净行。 仙人复告喻地瑟耻(二合)啰言。不杀有情远离贪瞋清净无比。如是名为婆罗门行。调伏诸根。布施忍辱。真实梵行。悲念愍护一切有情。修习智慧。如是名为婆罗门行。离邪苦行。应有情机所有众苦。如是名为婆罗门行。 又婆罗门誐野怛哩(二合)经咒中说。苦行离执调伏诸根。四时行施爱念有情。舍离睡眠。恒修净行经于千劫。方得名为真婆罗门。 仙人复告喻地瑟耻(二合)啰言。若人解了四围陀论。名婆罗门。称姓最上。余首陀姓亦能了解。何非最上。 譬如四姓同游圣境。所有踪迹。不可分别此人之踪非彼人迹。一姓四姓亦复如是。由假施设本无差别。 又如世间牛马等形。相状虽异。男女二根同类不殊。彼婆罗门与刹帝利毗舍首陀。一姓四姓相望亦然。 又如一人血肉屎尿手足诸根。与众多人所有血肉同类亦然。 又如莲花刹怛哩花月螺光色可分差别。于余四姓色相无异。如何差别。又如牛马乃至象鹿行于染欲。而非交契可分差别。今婆罗门与刹帝利毗舍首陀。互相交契而行染欲。 现代汉语译本： 啰王（国王名）。听闻仙人所说，了解后踊跃欢喜，并将所听闻的道理回向施予一切无边无际的众生，使他们都能明白觉悟，而不是为了自身以及贪恋自己的生命。我从今天开始日夜修习忍辱，远离亲属以及嫉妒之心，对于一切欲望的境界不再贪恋执着，追求获得解脱，恒常修习清净的行为。 仙人又告诉喻地瑟耻（国王名）说：‘不杀害有情众生，远离贪婪和嗔恨，清净无比，这叫做婆罗门的行为。调伏各种感官，布施，忍辱，真实的梵行，以悲悯之心爱护一切有情众生，修习智慧，这叫做婆罗门的行为。远离邪恶的苦行，适应有情众生的根器和承受能力而施与相应的苦行，这叫做婆罗门的行为。’ 又在婆罗门誐野怛哩（一种经咒）经咒中说：‘苦行，离执着，调伏诸根，四季都行布施，爱念有情众生，舍弃睡眠，恒常修习清净的行为，经过千劫的时间，才能被称为真正的婆罗门。’ 仙人又告诉喻地瑟耻（国王名）说：‘如果有人理解了四围陀论（古印度经典），就被称为婆罗门，认为姓氏最高贵。其余的首陀姓（印度种姓制度中最低等级）的人也能理解，为什么就不是最高贵呢？’ 譬如四个种姓的人一同游历圣境，所有的踪迹，无法分辨这个人的踪迹不是那个人的足迹。一个种姓和四个种姓也是这样，只是假借施设，本来没有差别。 又如世间的牛马等动物，形状和外貌虽然不同，但是雄性和雌性的生殖器官是同类的，没有差别。那些婆罗门与刹帝利（印度种姓制度中第二等级，武士），毗舍（印度种姓制度中第三等级，商人）和首陀（印度种姓制度中最低等级）四个种姓之间的关系也是这样。 又如一个人的血肉、屎尿、手足等各个器官，与众多人所有的血肉是同类的，也是一样。 又如莲花、刹怛哩花、月螺的光色可以区分差别，对于其余四个种姓来说，颜色和相貌没有差异，如何区分呢？又如牛马乃至象鹿进行性行为，并非因为交合的双方可以区分差别。现在婆罗门与刹帝利、毗舍、首陀互相交合而行染欲。