首楞嚴義疏注經 1.13

1.13

四、所被機宜者，依《圓覺疏》，略有二種：初料揀、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。一切眾生皆有佛性，俱得聞之，無不獲益。謂宿種深者悟入，淺者信解，都無種者亦皆熏成圓頓種性。如《華嚴經》食金剛喻。若約五性，正被菩薩性及不定性，兼為餘性作遠因緣。三聚之中，為正定聚令增妙行，為不定聚令修信心，為邪定人作遠因緣也。

Fourth, regarding the faculties and capacities addressed: according to the Commentary on the Sutra of Perfect Enlightenment, there are briefly two kinds: first, discerning and selecting; second, universal gathering. First, it refers to those who take pleasure in clinging to names and marks, taking texts as understanding; those who are bound and hindered by practice and stages, exalting the holy realm as unattainable; those whose sentiment favours emptiness, reducing whatever is stated to non-existence; those who rely on inherent innocence, deprecating and disliking progressive cultivation; and those who obstinately cling to what was previously heard, carrying hemp while discarding gold. All of the above are non-receptive vessels; their opposites are all receptive vessels. Second, universal gathering: all sentient beings possess Buddha-nature; all may hear it, and none fail to obtain benefit. Those whose past seeds are deep awaken and enter; those with shallow [seeds] have faith and understanding; and even those who completely lack seeds are perfumed into the seed-nature of the perfect and sudden. It is like the metaphor of eating diamond in the Avataṃsaka Sūtra. If classified by the five natures: it directly addresses the bodhisattva nature and the indeterminate nature, and concurrently serves as a distant cause and condition for the other natures. Among the three categories of beings: it causes the definitely determined category to increase in wonderful practice, causes the indeterminate category to cultivate faith, and serves as a distant cause and condition for persons of wrongly determined nature.