入楞伽心玄義 1.13

1.13

二、擇其器者，雖有種性，然由現起障業差別，於此乘法有器非器。於中非器有五：一、無信心故。謂尚不信有未來業果，是以廣造惡業，何況信有菩提涅槃，是難非器。二、著有故。謂知有業果不造諸惡，修諸善品求人天報，樂著三有不求出離，故亦非器。三、邪求故。謂雖求出離，於外道邪見以求解脫，執見在懷根機未熟，此亦非器。四、劣求故。謂雖捨外道而求二乘，根若未熟亦非其器。五、錯求故。謂雖學大乘，不了真空、妄取斷滅，或執有緣起、求彼性空，於此圓融無障礙法拒逆不受，遂成非器。

Second, concerning discerning their capacity: although they have the lineage, yet due to differences in karmic obstacles that arise at present, with respect to the Dharma of this vehicle there are vessels and non-vessels. Among them, the non-vessels are of five kinds: First, having no faith. That is to say, they do not even believe that there are future karmic fruits, and consequently they create evil karma extensively, let alone believe in bodhi and nirvāṇa; these are difficult [to convert and are] non-vessels. Second, attachment to existence. That is to say, they know of karmic fruits and do not commit evil deeds, cultivating various good qualities to seek human and heavenly retribution; they take pleasure in and cling to the three realms of existence without seeking transcendence, and hence are also non-vessels. Third, seeking errantly. That is to say, although they seek transcendence, they seek liberation through the erroneous views of non-Buddhists; harboring dogmatic views, their faculties are not yet mature, and these too are non-vessels. Fourth, seeking what is inferior. That is to say, although they abandon non-Buddhists and seek the two vehicles, if their faculties are not yet mature, they are also not its vessels. Fifth, seeking mistakenly. That is to say, although they study the Mahāyāna, they do not understand true emptiness and falsely seize upon annihilationism, or they cling to dependent origination as existing and seek that nature's emptiness; they reject and do not accept this completely harmonious and unimpeded Dharma, thereby becoming non-vessels.