入楞伽心玄義 1.14

1.14

次辨法器，亦有五重：一、證器，謂大菩薩聞此法已即便證入故。二、行器，謂地前菩薩觀此實法以成正行故。三、解器，謂初心菩薩依此實法順理生解以成正見，依此起行速成大益。四、信器，謂依此法生清淨信，發菩提心，不求名利、直心趣向，受持領納習解習行，亦得為器。《勝鬘經》中正智有三種：一如實智，當此證器也；二隨順法智，當此解行器也；三仰權智，當此信器也，彼云「唯佛所知，非我境界」，但當信向，故同此也。五、通器，謂前五非器隨其根熟悉皆當得入此法故。

Next, discerning the vessels of the Dharma: there are also five levels. First, vessels of realization, meaning great bodhisattvas who, upon hearing this Dharma, immediately realize and enter it. Second, vessels of practice, meaning bodhisattvas prior to the stages who contemplate this true Dharma in order to accomplish correct practice. Third, vessels of understanding, meaning initial-mind bodhisattvas who, relying on this true Dharma and according with principle, give rise to understanding in order to accomplish correct view, and relying on this initiate practice and quickly achieve great benefit. Fourth, vessels of faith, meaning those who, relying on this Dharma, give rise to pure faith and generate the bodhicitta; not seeking fame or gain, they directly incline toward it, receiving, upholding, grasping, practicing understanding, and practicing conduct; they too may become vessels. In the Śrīmālādevī Sūtra there are three kinds of correct wisdom: first, knowledge as it is, which corresponds to this vessel of realization; second, wisdom conforming to the Dharma, which corresponds to this vessel of understanding and practice; third, wisdom looking up to expedient means, which corresponds to this vessel of faith, where it says: "This is known only to the Buddha, not my domain," and one should simply have faith and incline toward it, which is the same as this. Fifth, comprehensive vessels, meaning that the former five kinds of non-vessels, as their faculties mature, will all certainly be able to enter into this Dharma.