English
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. -------------------------------------------------------------------------------- 皆同胎生有何差别。
Chinese
又如婆罗门所生之女。对余婆罗门同姓姊妹。云何交契。姊妹兄弟夫妻乃尔。世间首陀非行此法。 譬如世间忧昙钵树。花果枝叶虽复众多根身无异。非能分别此彼之花。汝婆罗门亦复如是。非可交会同姓姊妹。世所呵厌非可行之。 又如舍离身语不善恒修净业名婆罗门。破毗舍等亦能行之。得彼大仙名嚩私瑟姹(二合)。 又如世间之火能烧柴薪而无分别。今婆罗门对余诸姓无异亦然。 又如彼宗弥野(二合)娑大仙。本是采鱼父之所生。亦非是彼婆罗门生。 又如半拏嚩王。兄弟五人同一母生父乃各别。此由宿业同母别父非由于姓。而妄执别。 又如世间盐处于水。形虽可隐盐味非无。宿业随身隐显亦然。如是妄执。诸有智人。应当审悉非可依信。 金刚针论 现代汉语译本 ‘既然都是胎生，那有什么差别呢？’ ‘又比如婆罗门所生的女儿，对于其他的婆罗门同姓姐妹，怎么能发生性关系呢？姐妹、兄弟、夫妻之间都是如此。世间的首陀罗（Shudra，印度教种姓制度中的第四等级）都不会做这种事。’ ‘譬如世间的优昙钵树（Udumbara，一种象征祥瑞的花），花、果、枝、叶虽然众多，但根茎是相同的，不能够分辨这个花和那个花。你们婆罗门也是这样，不能够和同姓姐妹发生性关系，这是世人所厌恶的，不能做。’ ‘又比如，舍弃身语的不善行为，恒常修习清净之业，才能称为婆罗门。破毗舍（Pisha，食肉鬼）等也能做到这些，就能得到那位大仙的名字叫嚩私瑟姹（Vashistha）。’ ‘又比如世间的火，能够燃烧柴薪而没有分别。现在的婆罗门对于其他的姓氏，没有差别也是这样。’ ‘又比如那个宗弥野（Jaimini）大仙，本来是采鱼人的父亲所生，也不是婆罗门所生。’ ‘又比如半拏嚩（Pandava）王，兄弟五人是同一个母亲所生，父亲却各不相同。这是由于前世的业力，导致同母异父，而不是由于姓氏，却妄自执着于区别。’ ‘又比如世间的盐放在水里，形状虽然可以隐藏，但盐的味道并没有消失。前世的业力跟随自身，隐藏或显现也是这样。像这样虚妄的执着，有智慧的人，应当仔细审察，不可轻易相信。’ 《金刚针论》
English
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 --------------------------------------------------------------------------------