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# 大方廣圓覺修多羅了義經略疏 1.126

大方廣圓覺修多羅了義經略疏 1.126

- **Language:** Classical Chinese

### [1.126](https://indike.org/pramana/in.bauddha.taisho.1795.1.126)

五、所被機宜者，略有二種：初料簡、後普收。初謂樂著名相以文為解者、繫滯行位高推聖境者、情尚於空觸言賓無者、自恃天真輕厭進習者、固執先聞擔麻棄金者，如上皆非其器，反上即皆是器。後普收者，一切眾生皆本有佛性，但得聞之無不獲益，謂宿機深者悟入、淺者信解。都無宿種者，亦皆熏成圓頓種性。如《華嚴經》食金剛喻。

> Fifth, regarding the faculties suited to be addressed, there are briefly two aspects: first, examination and selection; later, universal gathering. The first refers to those who take pleasure in clinging to names and marks, taking the written word as understanding; those who remain tied to stages of practice, putting the sage's realm far out of reach; those whose sentiments esteem emptiness, reducing whatever is said to nothingness; those who rely on natural spontaneity, despising and neglecting progressive cultivation; and those who rigidly cling to what they first heard, carrying hemp while discarding gold. Those like the above are not suitable vessels; the opposite of the above are all suitable vessels. As for the later universal gathering: all sentient beings fundamentally possess buddha-nature; merely obtaining the hearing of it, none fail to gain benefit: those whose past faculties are deep awaken and enter, while those whose faculties are shallow believe and understand. Even those who completely lack past seeds are all perfumed to form the seed-nature of the complete and sudden teaching, like the simile of eating the vajra in the Huayan Sūtra.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1795~en-mt.1.126) — English, machine translation

## Linked texts (2)

- [首楞嚴義疏注經](https://indike.org/pramana/in.bauddha.taisho.1799.1.13) — Classical Chinese
- [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848.3.15) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1795.1.126](https://indike.org/pramana/in.bauddha.taisho.1795.1.126) · Pramāṇa
