大般涅槃經集解 50.10

50.10

案僧亮曰：十根不拔，自知決定成佛也。寶亮曰：第二自身生決定者，從昔教來，學者未體乎大理，見法未分明，不知身為佛因。今於此教識因果性，知神明妙體，生死依如來藏。有決定修，行因取果，心無移易亦不非時證，唯曠被為德。既如此勇決，來果必剋。寶亮曰：第三不觀福田者，若如昔教法，必應先選擇福田然後行施，此本是化下愚之辭。今六行菩薩心既體理，復有異凡夫之念處故，所以不問是田非田，但以捨為德，一切皆施。若纖毫有存，即成分別。若不懷此心，終不會理也。

Sengliang states: When the ten roots are not uprooted, one knows for oneself that one is determined to attain Buddhahood. Baoliang states: Regarding the second, 'giving rise to certainty in one's own body': from previous teachings, learners had not yet embodied the great principle, their view of phenomena was not yet distinct, and they did not know that the body is the cause of Buddhahood. Now, in this teaching, one recognizes the nature of cause and fruit, knows the wondrous essence of the spiritual consciousness, and understands that saṃsāra relies on the tathāgatagarbha. There is determinate cultivation: practicing the causes to attain the fruits, one's mind never wavers, nor does one realize [it] prematurely; its only virtue is broad accommodation [of beings]. Being thus brave and resolute, the future fruit is sure to be attained. Baoliang states: Regarding the third, 'not inspecting fields of merit': if it were according to the methods of previous teachings, one would certainly have had to select a field of merit first before practicing giving; this was originally an expedient addressed to the inferior and foolish. Now, the bodhisattvas of the six practices have minds that already embody the principle, and they also possess stations of mindfulness different from ordinary beings; therefore, without asking whether it is a field or not a field, taking relinquishment alone as virtue, they give to all. If even the slightest trace remains, it immediately constitutes conceptual discrimination. If one does not cherish this mind, one will ultimately never tally with the principle.