瑜伽師地論略纂 3.98

3.98

別破有十，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、調適值時；三、中有現前，今是彼是此，即前父母俱有染心。　「由彼」者，即母調適值時。　「由此」者，即徤達縛正現在前。諸婆羅門與餘同此，寧復勝餘？　第四、「若工巧業處，若作業處，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，若機若捷，增進滿足」者，或為王，或為臣，若機辨捷速，若道位增進，與餘皆同故。　第六、「若為王領錄」。　第七、「若修梵住已梵住」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，不假有戒等而讀祠文故。

The separate refutations are ten, corresponding to the ten occurrences of “therefore” in the conclusion below. First, birth is the same; why should they alone be superior? Second, in all actions they are identical to others; that Brahmins alone should be superior deeply contradicts correct reasoning. Third, regarding “because of taking rebirth,” in “if three situations are present: that one and this one,” and so on: the previous first fascicle says: 1. lust arising together; 2. proper alignment with the fertile period; 3. the intermediate existence being present. Now, “that one and this one” refers to both parents previously having minds of lust. “Due to that” refers to the mother's proper alignment with the fertile period. “Due to this” refers to the gandharva being presently manifested. Since Brahmins are identical to others in this, how could they be superior to others? Fourth, regarding “whether work places of craft, work places of labour, or wholesome and unwholesome”: worldly livelihood or wholesomeness and unwholesomeness are entirely the same; how could they be superior to other classes? Fifth, because of predominance, regarding “whether king or minister, whether sharp or swift, progressing to fullness”: whether acting as king or minister, whether sharp-witted and swift, or progressing in stages of the path, they are identical to others. Sixth, “whether being governed by a king.” Seventh, “whether cultivating the brahmavihāras or having cultivated the brahmavihāras,” which are the four immeasurables. Eighth, “whether cultivating the factors of awakening.” Ninth, “whether awakening to śrāvaka bodhi,” and so forth. Tenth, from “Furthermore, what do you desire?” downward: because morality and learning are superior. Regarding “If it were due to being born from a superior caste, your treatises say: 'In the sacrifice, if morality and learning are superior, one takes them as standard,'” and so forth: their treatises say that at the time of sacrifice, when reciting the sacrificial texts, if one upholds the precepts and has much learning, one takes them as standard and has them recite the sacrificial texts, and does not take caste as standard. If one took the superior caste as standard, it would contradict these words, as reciting sacrificial texts would not depend on possessing precepts and so forth.