般若波羅蜜多心經幽贊 1.21

1.21

然佛果德殊勝無邊，非廣大修，無由證得，故依此義而說行者，要具大乘二種種姓，能於五位漸次修行。二種姓者，一、本性住種姓，謂住本識能生無漏本性功能；二、習所成種姓，謂聞正法等熏習所起。云何應知有本性住種姓，依之修習大菩提因？若性樂施，好讚勸他，無罪事中應時為說，他債不狂，受寄無差，大財寶中心無耽著。若性成就軟品惡業不極損他，作惡速悔，常行慈愛，知恩報恩，凡所規求不以非法，樂修福業，輕罪重怖，見聞受苦，過於自身，善事好同，惡法樂遠，於諸僮僕甞無苦言，於德、有德恒生讚仰。若被他害，無反報心，他來諫謝，速能納受，終不結恨，不久懷怨。若性翹勤，夙興晚寐，凡事勇決，樂為究竟，大義無畏，不自輕蔑。若於法義性審思惟，好樂寂靜，愛慕出離，所作無忘，於怨慈愍。若性總慧，凡學易成，離惡事中，有力思擇，性不能起上煩惱纏、造無間業、斷善根等，設生惡趣，便能速出，亦不受於猛利大苦，雖受微苦，發增上厭，於苦有情深生悲愍。若見有此施等麁相，纏蓋輕微，麁重薄[苟*苟]，應知定有菩提本性。然由未遇真實善友為說菩提，雖遇為說，顛倒執學，方便慢緩，善根未熟，故處生死。若入五位，所修無邊勝善法種，名習所得。

However, the virtuous qualities of the Buddha-fruit are unsurpassed and boundless; without vast and great cultivation, there is no way to realize and attain them. Therefore, coursing spoken of in accordance with this meaning requires possessing the two kinds of gotra of the Mahāyāna, being able to cultivate gradually through the five stages. As for the two kinds of gotra: first, the prakṛtistha-gotra (nature-abiding lineage), meaning the innate capacity residing in the basic consciousness that can produce the undefiled; second, the samudānīta-gotra (acquired lineage), meaning that which is aroused by the perfuming of hearing the true Dharma and so forth. How should one know that the prakṛtistha-gotra exists, relying on which one cultivates the causes of great bodhi? If by nature one delights in giving and loves to praise and encourage others; in blameless matters speaks at the proper time; does not deceive regarding debts to others; receives deposits without error; and has no craving or attachment in the midst of great wealth and treasures. If by nature one commits only weak grades of bad karma and does not severely harm others; having done wrong, quickly repents; constantly practices loving-kindness; recognizes kindness and repays kindness; does not pursue any aim through unlawful means; delights in cultivating meritorious karma; fears slight faults as great ones; seeing or hearing of suffering, feels it more than in one's own body; readily joins in good deeds and delights in distancing oneself from bad dharmas; never utters harsh words to servants; and constantly gives rise to praise and admiration for virtue and those who possess virtue. If harmed by another, one has no thought of retaliation; when another comes to apologize, one can quickly accept it, never bearing a grudge and not harboring resentment for long. If by nature one is diligent, rising early and sleeping late; bold and resolute in all affairs, delighting in seeing them to completion; fearless concerning great purposes, and does not despise oneself. If toward the meaning of the Dharma one naturally investigates and ponders; delights in tranquility, longs for renunciation; does not forget what one has done; and shows kindness and compassion toward enemies. If by nature one possesses comprehensive wisdom, learning everything with ease; possesses power of discernment in abandoning evil deeds; by nature cannot give rise to the superior entanglements of defilement, commit the deeds of immediate retribution, or sever the roots of goodness; even if born in bad destinies, can quickly emerge and also does not undergo intense, great suffering, and although undergoing slight suffering, gives rise to superior revulsion, deeply generating compassion for suffering sentient beings. If one sees these coarse marks of giving and so forth, with light entanglements and hindrances, and thin coarse-heaviness (dauṣṭhulya), one should know that there definitely is the prakṛti of bodhi. Yet, because one has not met a true spiritual friend to expound bodhi, or although having met one who expounded it, one trained with inverted graspings, was slack in expedients, and one's roots of goodness were not yet mature, one therefore remains in saṃsāra. If one enters the five stages, the boundless seeds of superior good dharmas cultivated therein are called the acquired [gotra].