大般涅槃經集解 54.219

54.219

案僧亮曰：凡有心者，向言定得，今明有心求樂，求者皆得，但遲速為論耳。僧宗曰：第三重，乳必生酪，所以須醪。煖等必生，所以須修道也。寶亮曰：先答初問，明佛與佛性雖無差別，要自悉未具足，至於得佛之時乃可無差。而今未得，云何無別？故下即寄譬來，明未來有義，現在時中無有當果，故言有非己有之有也。眾生亦爾悉皆有心者，下文言正因者，謂諸眾生。而此中云心是。若用避苦求樂解為正因者，若為會此文耶？各自有對。此云心，是對果地種智為語。言眾生是者，對佛時行人為語。若論其正位，由取避苦求樂，解用為位也。

Sengliang comments: Regarding all those who have a mind: above it was said that they definitely attain it; now it is explained that having a mind that seeks bliss, all who seek will attain it, differing only in slowness or speed. / Sengzong says: In the third layer, milk definitely produces curds, which is why a starter is needed. Heat and the like definitely arise, which is why one must cultivate the path. / Baoliang says: First answering the initial question, he explains that although the Buddha and the buddhadhātu are not different, they are not yet fully endowed by themselves; only when Buddhahood is attained can there be no difference. But not having attained it now, how could there be no difference? Hence below he introduces a metaphor to explain the meaning of future existence: during the present time the future fruit does not exist; hence it is called existence that is not one's own possession. As for 'sentient beings likewise all possess a mind': below, the text states that the primary cause refers to all sentient beings, whereas here it says the mind is it. If one uses the understanding that avoids suffering and seeks bliss as the primary cause, how are we to reconcile it with this text? Each has its counterpart. Saying 'mind' here is spoken in contrast to the all-aspect cognition of the fruitional stage. Saying 'sentient beings' is spoken in contrast to the practitioner at the time of Buddhahood. If we discuss its primary status, it is taken from the understanding that avoids suffering and seeks bliss used as the status.