瑜伽論記 2.339

2.339

破中有十：准下結中有十故，故一產生同，何獨彼勝；二、作業一切同餘，唯婆羅門獨勝深乖正理；第三、受生故中，若三處現前，是彼是此等者，前第一卷云：一、俱起愛染，二、調遍值時，三、中有現前。今是彼是此，即前父母俱有染心，由彼者即母調值時，由此者即健達縛正現在前，諸婆羅門與餘同此寧獨勝餘；第四、若工巧業處，若作業、若善不善者，作世生業或善不善一切皆同寧勝餘類；第五、增上故，若王、若臣、若機揵、增進滿足者，或為王、或為臣、若機辨揵速、若道位增進與餘皆同故；第六、若為王顧錄；第七、若修梵住已等，梵住者四無量；第八、若修菩提分；第九、若悟聲聞菩提等；第十、又汝何所欲下，戒聞勝故。若由從勝種類生者，汝論中說：於祠祀中，若戒聞等勝，取之為量等者，彼論中說：祭祀之時讀祭祀文，若持戒多聞取之為量，令讀祭文是非取則，若取勝類，便違此言不假具戒等而讀祠祀文故。

In the refutation, there are ten points, in accord with the ten occurrences of 'therefore' in the conclusion below: (1) Their birth is identical, so why should they alone be superior? (2) Their activities are entirely identical to the rest; that only brāhmaṇas are uniquely superior deeply contravenes correct reason. (3) Under 'Because of receiving birth,' regarding 'if the three factors are present, being that or being this' and so forth: the first fascicle earlier states: first, both giving rise to mutual desire; second, the appropriate fertile period arriving; third, the intermediate state being present. Here, 'being that or being this' refers to both parents having minds of desire; 'due to that' refers to the mother's fertile period arriving; 'due to this' refers to the gandharva being presently before them. Since brāhmaṇas share this with all others, how could they alone be superior to the rest? (4) Whether in fields of craftsmanship, or in activities, or in good and bad deeds: in engaging in worldly livelihoods, or in good and bad deeds, they are all completely identical, so how could they be superior to other classes? (5) Because of dominance: whether as kings, ministers, or those of sharp intellect and swift action, progressing and reaching fulfillment: whether acting as kings, ministers, or having sharp discernment and quick speed, or progressing in religious status, they are identical to the rest. (6) Whether receiving royal favor; (7) Whether having cultivated the brahmavihāras and so forth—the brahmavihāras being the four immeasurables; (8) Whether cultivating the factors of awakening; (9) Whether awakening to the bodhi of śrāvakas and so forth; (10) Next, 'Furthermore, what do you desire...' and below, because morality and learning are superior. Regarding 'If it is by being born from a superior class, in your own treatises it is said: in the sacrifices, if one is superior in morality and learning, one takes them as the standard' and so forth: in their treatises it is said that at the time of sacrifice, when reciting the sacrificial texts, if one observes the precepts and is learned, one takes them as the standard to read the sacrificial texts; it does not take [caste] as the rule. If one took the superior class, this would contradict their statement that one need not possess the precepts and so on to recite the sacrificial texts.