金剛般若論會釋 1.56

1.56

此中發心有二問答。一問：「或有種性而發大心，或無種性亦發大心，既俱發心，云何應知，當得佛果，二種有異？」答：「《菩薩地》說，若有六度種性相者，發心得佛，不爾不得。謂有施種性相者，性樂均布，廣大慧捨，無財慚恥，讚勸隨喜，受寄無差，他債不抵，共財無負。雖求財位，意樂廣大，設得速厭，濟拔怖畏。好說無罪。有戒種性相者，性成軟品不善三業，不極暴惡，不損惱他，起惡速悔。多行愛受，應敬不慢，所作機捷。善順他心，先言悅視，知恩質直，如理希求。喜修福業，見苦深愍，過於自身，小罪重怖。如法同事，非法不同，廢已成人，愛德謙自。有忍種性相者，性被他害，無返報心，陳謝速受，不久懷怨，遭苦能忍。能印善說。有精進種性相者，性自翹懃，夙興晚寤，所作勇決，方便究竟，善事堅固。於真理心不怯弱，於求勝果不自輕蔑，難業無畏，大事無倦。有靜慮種性相者，性思法義，常樂寂靜，愛慕出離，纏蓋輕微，惡思不擾。見苦深愍，隨力拔濟，樂施利樂，記法無忘。有慧種性相者，成俱生慧，能入明處，性不頑鈍、昏昧、愚癡，於放逸處，迺能思擇。若先有此六度習相，發菩提心，當得佛果。無種性者，無是本習，雖復發心，當不得佛。」

Here, concerning the generation of the mind, there are two questions and answers. The first asks: 'Some have the lineage and generate the great mind, while others lack the lineage and also generate the great mind. Since both generate the mind, how should one know whether they will attain the fruit of buddhahood, and what is the difference between the two?' Answer: 'The Bodhisattvabhūmi states that if one possesses the lineage characteristics of the six pāramitās, generating the mind, one will attain buddhahood; otherwise, one will not. Namely, one with the lineage characteristics of giving naturally delights in equal distribution, vast and wise renunciation, feels shame when without wealth, praises, encourages, and rejoices [in giving], incurs no error when holding entrustments, does not repudiate debts to others, and does not default on shared wealth. Although seeking wealth and status, his aspirational delight is vast; even if he attains them, he quickly tires of them; he rescues from fear and dread, and loves to speak what is blameless. One with the lineage characteristics of morality naturally develops soft-grade non-virtuous actions of the three karmas, is not exceedingly violent or evil, does not harm or afflict others, and quickly repents upon giving rise to evil. He mostly practices loving acceptance, is not arrogant toward those who should be respected, and is agile and prompt in his actions. He is adept at accommodating the minds of others, speaks first with a pleasant look, recognizes kindness and is straightforward, and seeks in accordance with principle. He rejoices in cultivating meritorious karma, has deep pity upon seeing suffering—exceeding that for his own person—and fears minor faults gravely. He engages in common pursuits in accordance with the Dharma, does not join in what is not Dharma, sets aside his own concerns to help others succeed, loves virtue, and is modest himself. One with the lineage characteristics of endurance, when harmed by others, naturally has no thought of retaliation, quickly accepts apologies, does not harbor resentment for long, and is able to endure when encountering suffering. He is able to validate well-spoken teachings. One with the lineage characteristics of vigor is naturally zealous and diligent, rises early and sleeps late, is courageous and decisive in what he undertakes, brings expedients to completion, and is steadfast in good deeds. His mind is not faint-hearted regarding genuine reality, he does not disparage himself in seeking the supreme fruit, is fearless before difficult deeds, and untiring in great undertakings. One with the lineage characteristics of meditative absorption naturally contemplates the meaning of the Dharma, constantly delights in tranquility, yearns for renunciation, has slight bondages and hindrances, and is not disturbed by evil thoughts. Seeing suffering he feels deep pity, rescues according to his ability, delights in bestowing benefit and joy, and remembers the Dharma without forgetting. One with the lineage characteristics of wisdom develops innate wisdom, can enter the domains of knowledge, is not naturally dull, benighted, or foolish, and is able to reflect and discern even in situations of heedlessness. If one beforehand possesses these habitual characteristics of the six pāramitās, generating the bodhicitta, one will attain the fruit of buddhahood. Those without the lineage lack these fundamental habits; though they generate the mind, they will not attain buddhahood.'