金剛經纂要刊定記 3.185

3.185

《華嚴》下。引證。此有兩意：初云有人先曾發心後時忘失，尚非其器況全不發心者。何以故？魔所攝持故。後意即云：眾生發心後時忘失者，蓋為不解住修降伏耳。故今所問，免使遺忘。前揀其機，後防其退，有茲兩意故用彼經。所以善財童子，每遇善友皆啟云：「我已先發阿耨多羅三藐三菩提心，而未知云何學菩薩行，修菩薩道？」意明發心方是修行之器。

On the Avataṃsaka Sūtra and so forth: citing proof. Here there are two intentions: First, it states that if someone who has previously generated the mind forgets and loses it later on, they are not yet a suitable vessel, how much less so one who has not generated the mind at all! Why is this? Because they are grasped and held by Māra. The latter intention then states: that sentient beings generate the mind and later forget and lose it is simply because they do not understand abiding, cultivating, and subduing. Hence the present question prevents them from forgetting and losing it. The former distinguishes their capacity; the latter prevents their regression; possessing these two intentions, that sūtra is therefore employed. This is why the youth Sudhana, whenever meeting a good spiritual friend, always inquired, saying: "I have already generated the mind for anuttarā samyaksambodhi, but I do not yet know how to learn the bodhisattva practice or cultivate the bodhisattva path." The intention clarifies that only generating the mind makes one a vessel for cultivation.