一　大乗法相研神章五巻 - 翻刻

翻刻

【右頁】
【枠外右上】
七四【但し算用数字】
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大乘法相硏神章卷第四
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七四
【二段構成】
【上段】
根＿一。云何立＿レ有＿二 五乘別＿一耶。　答。如＿レ是五根中。或唯生＿二人
天果＿一。或唯生＿二 二乘果＿一。或唯生＿二菩薩果＿一。各望＿二自乘＿一。爲＿二種姓
體＿一。或通生＿二菩薩聲聞二乘果＿一。或通生＿二菩薩獨覺二乘果＿一。
是爲＿二 二乘不定姓人＿一。終得＿二大乘菩提之果＿一。或通生＿二聲聞
獨覺二乘果＿一。是爲＿二 二乘決定姓人＿一。終不＿レ得＿二佛菩提之果＿一。
或通生＿二菩薩聲聞獨覺果＿一。是爲＿二 三乘不定姓人＿一。終得＿二大
乘菩提之人＿一。　問。據＿下 三乘人。終定＿二自乘不定之人＿一。得＿二佛
菩提＿一何等經文＿上 耶。　答。大般若經。五百九十三卷。十六
會中。第十六會云。佛在＿二白露池側＿一時。善勇猛菩薩。請言。
唯願世尊。哀＿二-愍我等＿一。爲＿三具宣＿二-說如來境智＿一。若有情類。於＿二
聲聞乘性決定＿一者。聞＿二《割書：考#1聞原寫本｜作問依經改》此法＿一已。速能證＿二-得自無
漏地＿一。《割書：考#1地下經有若｜有情類四字》於＿二獨覺乘性決定＿一者。聞＿二此法＿一已。速依＿二
自乘＿一。而得＿二出離＿一。《割書：考#1離下經有若｜有情類四字》於＿二無上乘性決定＿一者。聞＿二此
法＿一已。速證＿二無上正等菩提＿一。若有情類。雖＿レ未＿三已入＿二正性
離生＿一。而於＿二 三乘性不定＿一者。聞＿二此法＿一已。皆發＿二無上正等
覺心＿一。唯願如來。《割書：考#1來下經有□#2｜正等覺四字》爲答＿二所問＿一。此經唯說＿二有種
姓人＿一。入＿二聖道＿一者不＿レ說。畢竟大悲斷善。依＿二如＿レ是理＿一。大乘基
【下段】
師。立＿二比量＿一云。二乘之果。應＿レ有＿二定姓＿一。《割書：宗》。乘所被故。《割書：因》。如＿二
有＿レ姓者＿一。《割書：喩》。此則定姓二乘。唯定自乘。不＿レ□#3＿二大乘＿一也。華嚴
經五十一卷云。如＿三雪山頂有＿二藥王樹＿一。名＿二無盡根＿一。其樹根
者。從＿二 十六萬八千由旬那下＿一。盡＿二金剛地水輪際＿一。生＿二彼藥
王樹＿一。於＿二 一切處＿一。皆令＿二生長＿一。唯於＿二 二處＿一。不＿レ能＿三爲作＿二生長
利益＿一。所謂地獄深坑。及水輪中。然亦於＿レ彼#4初無＿二厭捨＿一佛
子如來智惠。大藥王樹。亦復如是。唯於＿二 二處＿一。不＿レ能＿三爲作＿二
生長利益＿一。所謂二乘堕＿二於無爲廣大深坑＿一。及壞＿二善根＿一。非
器衆生。溺＿二大邪見貪受之水＿一。然亦於＿レ彼。曾無＿二厭捨＿一。是
爲＿二如來心第七相＿一。此顯＿二決定二乘之人。及畢竟無姓有
情＿一。身中不＿レ生＿二如來智慧＿一也。　問。法華方便品云。十方佛
土中。唯有＿二 一乘法＿一。無＿レ二亦無＿レ三。除＿二佛方便說＿一。云何今
言＿二定姓二乘畢竟無姓＿一。別有＿二不成＿一耶。法華旣言＿レ除＿二方便
說＿一。般若三乘性決定者。及華嚴中二人。身中佛智不＿レ生。卽
方便說了。　答。對＿二不定姓＿一。爲＿レ引＿二彼等＿一。趣＿二 一佛乘＿一。卽言＿二
無餘＿一。實有＿二 三乘五姓別異＿一。藥草喩品云。譬如＿下 一兩普潤＿二
一切三草二木＿一。生長不＿上レ 同。佛敎亦爾。普雖＿二等注＿一。而所潤
【左頁】
【枠外左上】
七五【但し算用数字】
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大乘法相硏神章卷第四
【枠外左横下】　
七五
【二段構成】
【上段】
別。三乘五姓。受＿レ潤各別。《割書：云云》。論爲＿レ除＿二乘同病＿一。而佛說＿二
此喩＿一。爲＿レ引＿二不定＿一。聞＿レ說＿二唯一＿一。而執＿二無餘＿一。爲＿レ除＿二此執＿一。而
說＿二此喩＿一。安樂行品。說＿二明珠喩＿一。給＿二餘財＿一者。定姓二乘。給＿二
明珠＿一者。不定姓人。如是經文。普見廣學佛意。顯然有＿二 二
乘人＿一不＿レ得＿二明珠＿一。其誰人耶。同十地行滿。得＿二髻明珠＿一者。
其誰人耶。勝鬘經云。離＿二善知識＿一。無聞非法衆生。唯《割書：考#1唯本｜經無》
以＿二人天功德《割書：考#1功德｜本經無》善根＿一。而成＿二-熟之＿一《割書：云云》。大莊嚴論慈氏
頌曰。一向行＿二惡行＿一。普斷＿二諸白法＿一。無＿レ有＿二解脱分＿一。善少亦
無＿レ因。第五無性中。有＿二此五人＿一。言＿二亦無因＿一者。畢竟無性。
前四暫時依＿二此經論＿一。大乘基師。立＿二比量＿一云。所說無性。決
定是有。《割書：宗》。有無二性。聖所說隨一攝故。《割書：因》。如＿二有性者＿一。
《割書：喩》。　問衆生之中或有＿二種姓＿一。或無＿二種姓＿一。依敎旣知。亦
有＿二比量道理證成＿一。聞＿二-智《割書：考#1智｜恐知》定姓無性無佛種姓＿一。未＿レ明。
何人以爲＿二無性＿一。何人以爲＿二有種姓人＿一耶。　答。以＿二 六種
相＿一。可＿レ知＿二無性＿一。　問。六相云何。答。一深染＿二我愛＿一。堅著＿二世
事＿一。堅固不動。二彼復聽聞以＿二無量門＿一。呵＿二-責生死衆多過
失＿一。復聽聞以＿二無量門＿一。稱＿二-讚涅槃衆多功德＿一。而於＿二生死＿一。不＿レ
【下段】
起＿二少分厭離之心＿一。亦於＿二𣵀槃＿一。不＿レ見＿二少分功德之心＿一。三彼
人本姓。成＿二-熟上品無慚無愧＿一。四於一切種稱尚道理美妙
易了言詞辯才四諦緣起三性唯識道理。開示演說。不＿レ
能＿レ獲＿二-得少分悟解＿一。少分發心。況能獲得。身毛爲堅。悲泣
流涙哉。五彼復或時被＿二王賊迫＿一。或時被＿二續主迫＿一。或時畏
不活迫。設暫時中。出家入道。旣出家已。在家等衆。同共
諠雜。或起＿二邪見＿一。或起＿二邪欲＿一。或爲＿二生天＿一。或爲＿二餘生＿一。捨＿二所
受戒＿一。破戒惡行。内懷＿二朽敗＿一。外現＿二貞實＿一。螺音弱行。示＿二沙
門形＿一。六或作善時。專爲＿二自身＿一。全爲＿二當有＿一。都無＿二出世心＿一。如
是六相。可＿レ知＿二無性＿一。　問。如是六相。爲＿レ當＿レ具＿レ六爲＿レ當＿二 一
一＿一耶。答。一一可知。或二三四五六易＿レ知。若無＿二 二乘。無
漏種姓＿一如是應＿レ知。　問。何人轉爲＿下 無＿二菩薩姓＿一之人＿上 耶。
答。此無＿二 六度麤相＿一。爲＿二彼人＿一耶。　問。何人而爲＿二菩薩種姓
人＿一耶。　答。有＿二菩薩姓＿一者。必定有＿二 六波羅蜜多種姓麤
相＿一。　問。其麤相何。　答。謂諸菩薩。本性樂種。好讚勘化。
無罪事中。應＿レ時爲說。他債不柱。受寄無差。大財寶中。心
無＿二沈著＿一。是則施種姓相也。若性成熟。惡品惡業。不極損

現代語訳

【右頁】
大乗法相研神章巻第四

【上段】
根を有するなら、如何にして五乗の別を立てるのか。

答：このような五根の中で、或いは唯だ人天の果のみを生じ、或いは唯だ二乗の果のみを生じ、或いは唯だ菩薩の果のみを生じる。各々自乗に望んで、種姓の体とする。或いは菩薩・声聞の二乗果を通じて生じる。或いは菩薩・独覚の二乗果を通じて生じる。これを二乗不定姓の人とする。終に大乗菩提の果を得る。或いは声聞・独覚の二乗果を通じて生じる。これを二乗決定姓の人とする。終に仏菩提の果を得ない。或いは菩薩・声聞・独覚の果を通じて生じる。これを三乗不定姓の人とする。終に大乗菩提の人を得る。

問：三乗の人について、自乗に定まった人と不定の人とが、仏菩提を得るというのは、何等の経文によるか。

答：『大般若経』五百九十三巻、十六会の中の第十六会に云う。仏が白露池の側にいた時、善勇猛菩薩が請って言った。「唯だ願わくは世尊よ、我等を哀愍して、如来の境智を具に宣説したまえ。もし有情類で、声聞乗性に決定した者は、この法を聞き已って、速やかに能く自無漏地を証得する。独覚乗性に決定した者は、この法を聞き已って、速やかに自乗に依って、出離を得る。無上乗性に決定した者は、この法を聞き已って、速やかに無上正等菩提を証する。もし有情類で、未だ正性離生に入らずと雖も、而も三乗性に不定な者は、この法を聞き已って、皆無上正等覚心を発す。唯だ願わくは如来よ、所問に答えたまえ。」この経は唯だ種姓有る人が聖道に入ることのみを説き、畢竟大悲断善については説かない。このような理に依って、大乗基師は

【下段】
比量を立てて云う。「二乗の果は、定姓有るべし【宗】。乗の所被故に【因】。姓有る者の如し【喩】。」これ則ち定姓二乗は、唯だ自乗に定まり、大乗に転じない。

『華厳経』五十一巻に云う。「雪山の頂に薬王樹有り、無盡根と名づく。その樹の根は、十六万八千由旬那の下より、金剛地水輪の際を盡して、その薬王樹を生ず。一切処において、皆生長せしむ。唯だ二処においてのみ、生長の利益を作すこと能わず。所謂地獄の深坑、及び水輪の中なり。然れども亦た彼において初めより厭捨無し。仏子よ、如来の智慧なる大薬王樹も、亦復これの如し。唯だ二処においてのみ、生長の利益を作すこと能わず。所謂二乗の無為の広大深坑に堕し、及び善根を壊した非器の衆生が、大邪見貪受の水に溺るる者なり。然れども亦た彼において、曾て厭捨無し。」これを如来心第七相とする。これは決定二乗の人、及び畢竟無姓有情の身中に如来智慧が生じないことを顕す。

問：『法華』方便品に云う。「十方仏土の中に、唯だ一乗法有り。二無く亦た三無し。仏の方便説を除く。」云何ぞ今定姓二乗・畢竟無姓別に不成有りと言うか。法華既に方便説を除くと言う。般若の三乗性決定者、及び華厳中の二人は、身中に仏智生ぜず。即ち方便説了。

答：不定姓に対して、彼等を引いて一仏乗に趣かしめるために、即ち無余と言う。実に三乗五姓の別異有り。薬草喩品に云う。「譬えば一雨普く一切の三草二木を潤すも、生長同じからざるが如し。仏教も亦爾り。普く等しく注ぐと雖も、而も潤される所は

【左頁】
【上段】
別なり。三乗五姓、潤を受くること各別なり。」論は乗同の病を除くために、而も仏この喩を説く。不定を引くために、唯一を説くを聞いて、而も無余を執す。この執を除くために、而もこの喩を説く。安楽行品に、明珠の喩を説く。余財を給する者は、定姓二乗。明珠を給する者は、不定姓の人。このような経文を普く見れば、広く仏意を学んで、顕然に二乘の人有りて明珠を得ず。その誰人ぞ。同じく十地の行満じて、髻の明珠を得る者は、その誰人ぞ。

『勝鬘経』に云う。「善知識を離れ、無聞非法の衆生は、唯だ人天功德の善根をもって、これを成熟す。」

『大荘厳論』慈氏の頌に曰く。「一向に悪行を行じ、普く諸の白法を断じ、解脱分有ること無く、善少なく亦た因無し。」第五無性の中に、この五人有り。「亦た因無し」と言うは、畢竟無性なり。前四は暫時なり。

この経論に依って、大乗基師は比量を立てて云う。「所說の無性は、決定に是れ有り【宗】。有無の二性、聖の所說の随一に摂される故に【因】。有性者の如し【喩】。」

問：衆生の中に或いは種姓有り、或いは種姓無し。教に依って既に知る。亦た比量の道理の証成有り。定姓無性・無仏種姓を聞知するも、未だ明らかならず。何人を無性とし、何人を有種姓人とするか。

答：六種の相をもって、無性を知るべし。

問：六相は云何。

答：一つは我愛に深く染まり、世事に堅く著して、堅固不動なり。二つは彼復た無量門をもって、生死の衆多の過失を呵責するを聴聞し、復た無量門をもって、涅槃の衆多の功德を称讚するを聴聞するも、而も生死において、少分の厭離の心をも起こさず、亦た涅槃において、少分の功德の心をも見ず。三つは彼の人の本性、上品の無慚無愧を成熟す。四つは一切種の称尚道理・美妙・易了の言詞・辯才・四諦・縁起・三性・唯識の道理を、開示演說するも、少分の悟解をも獲得すること能わず。少分発心すること能わず。況んや身毛堅立し、悲泣流涙することを獲得し能んや。五つは彼復た或時王賊に迫られ、或時続主に迫られ、或時不活を畏れ迫られ、設い暫時の中に、出家入道するも、既に出家し已って、在家等の衆と同じく共に諠雜し、或いは邪見を起こし、或いは邪欲を起こし、或いは生天のため、或いは余生のため、所受の戒を捨て、破戒悪行し、内に朽敗を懐き、外に貞實を現し、螺音弱行して、沙門の形を示す。六つは或いは善を作す時、専ら自身のためとし、全く当有のためとし、都て出世心無し。このような六相によって、無性を知るべし。

【下段】
問：このような六相は、当に六つを具するべきか、当に一一なるべきか。

答：一一知るべし。或いは二・三・四・五・六なら知り易し。もし二乗・無漏種姓無くば、このように知るべし。

問：何人が転じて菩薩姓無き人となるか。

答：これ六度の麤相無きを、その人とするか。

問：何人が菩薩種姓人となるか。

答：菩薩姓有る者は、必定に六波羅蜜多種姓の麤相有り。

問：その麤相は何か。

答：謂わば諸菩薩は、本性楽種で、讚勸化を好み、無罪事の中に、時に応じて為に説き、他債柱せず、寄を受けて差無し、大財寶の中に、心に沈著無し、これ則ち施種姓の相なり。もし性成熟すれば、悪品悪業、極めて損

英語訳

**Right Page**
**Mahāyāna Yogācāra Research and Investigation Chapter, Volume 4**

**Upper Section:**
If [all beings] possess these faculties, how can we establish the **distinction of Five Vehicles**?

**Answer:** Among these **five faculties**, some only produce **human and divine fruits**, some only produce **fruits of the Two Vehicles**, and some only produce **bodhisattva fruits**. Each, in relation to their own vehicle, serves as the **essence of spiritual lineage**. Some commonly produce **bodhisattva and śrāvaka Two Vehicle fruits**. Some commonly produce **bodhisattva and pratyekabuddha Two Vehicle fruits**. These are **people with indeterminate lineage of Two Vehicles**. They ultimately attain **the fruit of Mahāyāna bodhi**. Some commonly produce **śrāvaka and pratyekabuddha Two Vehicle fruits**. These are **people with determinate lineage of Two Vehicles**. They ultimately do not attain **the fruit of Buddha's bodhi**. Some commonly produce **bodhisattva, śrāvaka, and pratyekabuddha fruits**. These are **people with indeterminate lineage of Three Vehicles**. They ultimately attain **the person of Mahāyāna bodhi**.

**Question:** Regarding **Three Vehicle people**, that those **determined in their own vehicles** and **indeterminate people** attain **Buddha's bodhi**—what scriptural passages [support this]?

**Answer:** The **Mahāprajñāpāramitā Sūtra**, 593 volumes, among the **sixteen assemblies**, the **sixteenth assembly** states: When the Buddha was beside the **White Dew Pond**, **Bodhisattva Śūravīrya** requested, saying: "We only wish, World-Honored One, that you compassionately take pity on us and fully expound the **Buddha's sphere of wisdom**. If there are **sentient beings determined in śrāvaka vehicle nature**, after hearing this Dharma, they will quickly be able to realize **their own uncontaminated stage**. Those **determined in pratyekabuddha vehicle nature**, after hearing this Dharma, will quickly rely on **their own vehicle** and attain **liberation**. Those **determined in supreme vehicle nature**, after hearing this Dharma, will quickly realize **supreme perfect bodhi**. If there are **sentient beings** who, although they have not yet **entered the nature of certainty in liberation**, are **indeterminate regarding the Three Vehicle natures**, after hearing this Dharma, will all **arouse the mind of supreme perfect awakening**. We only wish the Tathāgata would answer our questions." This sutra only speaks of **people with spiritual lineage** **entering the noble path** and does not speak of **ultimate great compassion and severed wholesome [roots]**. Based on such reasoning, **Master Jīki of the Mahāyāna** [school]...

**Lower Section:**
...established a **syllogism** saying: "**The fruits of the Two Vehicles should have determinate lineage** [**Thesis**]. **Because they are what vehicles are directed toward** [**Reason**]. **Like those who have lineage** [**Example**]." Thus, **determinate lineage Two Vehicle [practitioners]** are only determined in **their own vehicles** and do not turn to **Mahāyāna**.

The **Avataṃsaka Sūtra**, volume 51, states: "On the peak of the **Snow Mountain** there is a **Medicine King Tree** named **Inexhaustible Root**. The roots of that tree extend from **160,800 yojanas** below down to the **limits of the vajra earth and water wheels**, giving birth to that **Medicine King Tree**. In **all places** it causes **growth**. Only in **two places** is it unable to **provide the benefit of growth**. Namely, the **deep pits of hell** and **within the water wheel**. Yet even regarding them, it initially has **no aversion or abandonment**. **Buddha-sons**, the **Tathāgata's wisdom**, the **Great Medicine King Tree**, is also like this. Only in **two places** is it unable to **provide the benefit of growth**. Namely, **Two Vehicle [practitioners] who have fallen into the vast deep pit of the unconditioned** and **non-receptive sentient beings with destroyed wholesome roots** who are **drowning in the waters of great wrong views and greedy attachment**. Yet even regarding them, it has never had **aversion or abandonment**." This is **the seventh characteristic of the Tathāgata's mind**. This reveals that in the bodies of **people with determinate Two Vehicle [lineage]** and **sentient beings with ultimately no lineage**, **Tathāgata wisdom does not arise**.

**Question:** The **Lotus Sūtra's** **Skillful Means Chapter** states: "In the **Buddha-lands of the ten directions**, there is **only One Vehicle Dharma**. There is **neither two nor three**. **Except for the Buddha's skillful means teachings**." How can we now speak of **determinate lineage Two Vehicle** and **ultimately no lineage** as separately **not accomplishing**? Since the **Lotus** already speaks of **excluding skillful means teachings**, those **determined in Three Vehicle natures** in the **Prajñāpāramitā** and the **two types of people** in the **Avataṃsaka** who do not give rise to **Buddha wisdom in their bodies**—these are **skillful means teachings**.

**Answer:** In response to **indeterminate lineages**, in order to **attract them** to **progress toward the One Buddha Vehicle**, [the Buddha] immediately spoke of "**no remainder**." In reality, there are **distinctions among Three Vehicles and Five Lineages**. The **Medicinal Herbs Parable Chapter** states: "It is like **one rain universally moistening all three grasses and two trees**, yet their **growth is not the same**. **Buddha's teaching** is also thus. Although it **universally pours equally**, what is **moistened** is...

**Left Page**

**Upper Section:**
...separate. **Three Vehicles and Five Lineages** receive **moisture** each differently." The treatise states: In order to **eliminate the illness of [thinking] vehicles are the same**, the Buddha **explained this parable**. In order to **attract the indeterminate**, upon hearing the teaching of "**only one**," they **cling to [there being] no remainder**. In order to **eliminate this clinging**, [the Buddha] **explained this parable**. The **Peaceful Practices Chapter** explains the **parable of the bright pearl**. Those **given other wealth** are **determinate lineage Two Vehicle [practitioners]**. Those **given bright pearls** are **indeterminate lineage people**. Looking broadly at such scriptural passages and extensively studying **Buddha's intention**, it is evident that there are **Two Vehicle people** who **do not receive bright pearls**. Who are these people? Those who, having **completed the practices of the Ten Stages** equally, **receive the bright pearl from the topknot**—who are these people?

The **Śrīmālādevī Sūtra** states: "**Sentient beings separated from good spiritual friends**, **unlearned in non-Dharma**, are **matured only through the wholesome roots of human and divine merit**."

The **Mahālaṃkāra Śāstra**, in **Maitreya's verses**, states: "**Exclusively practicing evil conduct**, **universally severing all white dharmas**, **having no liberation portion**, **little wholesomeness and also no causes**." In the **fifth no-nature [category]**, there are **these five people**. Saying "**also no causes**" refers to **ultimately no nature**. The **first four** are **temporary**.

Based on these **sutras and treatises**, **Master Jīki of the Mahāyāna** [school] established a **syllogism** saying: "The **spoken of no-nature** **definitely exists** [**Thesis**]. **Because [it] is included in one of the two natures—existence and non-existence—as taught by sages** [**Reason**]. **Like those with nature** [**Example**]."

**Question:** Among **sentient beings**, some **have spiritual lineage** and some **lack spiritual lineage**. We already know this through **teachings**. There is also **evidential establishment through the reasoning of syllogisms**. Though we hear and know of **determinate lineage**, **no-nature**, and **no Buddha lineage**, it is not yet clear. **What people** are considered **no-nature**? **What people** are considered **people with spiritual lineage**?

**Answer:** Through **six types of characteristics**, one can know **no-nature**.

**Question:** What are the **six characteristics**?

**Answer:** **First**, being **deeply stained by self-love**, **firmly attached to worldly affairs**, **solid and immovable**. **Second**, they again **hear teachings through countless approaches** that **criticize the many faults of saṃsāra** and again **hear through countless approaches** that **praise the many virtues of nirvāṇa**, yet regarding **saṃsāra** they do not **arouse even a small portion of mind of disgust and renunciation**, and regarding **nirvāṇa** they do not **see even a small portion of mind [recognizing its] virtues**. **Third**, that person's **original nature** has **matured supreme shamelessness and lack of embarrassment**. **Fourth**, regarding **all kinds of excellent principles**, **beautiful and wondrous**, **easily understood words and eloquence**, **Four Noble Truths**, **dependent origination**, **three natures**, **consciousness-only principles**—when these are **revealed and explained**, they are **unable to obtain even a small portion of understanding** or **arouse even a small portion of [bodhicitta]**. How much less could they **attain body hair standing on end, sorrowful weeping and flowing tears**! **Fifth**, they are again **sometimes pressed by kings and bandits**, **sometimes pressed by masters**, **sometimes pressed by fear of not surviving**. Even if **temporarily** they **leave home and enter the path**, after having **left home**, they **mix together with householders and other groups**, either **arising wrong views** or **arising wrong desires**, either **for birth in heaven** or **for other rebirths**, **abandoning received precepts**, **breaking precepts and evil conduct**, **inwardly harboring decay** while **outwardly manifesting integrity**, **acting weakly like conch sounds**, **displaying the form of śramaṇas**. **Sixth**, when **performing wholesome acts**, they do so **exclusively for themselves**, **entirely for future existence**, **completely lacking supramundane mind**. Through such **six characteristics**, one can **know no-nature**.

**Lower Section:**
**Question:** Regarding such **six characteristics**, should one **possess all six** or **[just] one by one**?

**Answer:** [They can be known] **one by one**. Or **two, three, four, five, or six** are **easy to know**. If they **lack Two Vehicle uncontaminated spiritual lineage**, they should be **known thus**.

**Question:** **What people** turn into **people without bodhisattva lineage**?

**Answer:** Those **lacking the coarse characteristics of the Six Perfections**—are they **such people**?

**Question:** **What people** are **people with bodhisattva spiritual lineage**?

**Answer:** Those **with bodhisattva lineage** **definitely have the coarse characteristics of the Six Pāramitā spiritual lineages**.

**Question:** What are **those coarse characteristics**?

**Answer:** Namely, **bodhisattvas** by **original nature are joyful types** who **enjoy praise, encouragement, and transformation**. In **blameless matters**, they **speak appropriately for others**. They **do not default on others' debts**, **receive entrustments without error**. Amid **great wealth and treasures**, their **minds have no attachment**. These are the **characteristics of dāna (giving) spiritual lineage**. If **[their] nature matures**, **evil categories and evil karma** do not extremely harm...