大方廣佛華嚴經隨疏演義鈔 12.12

12.12

第五遠為中，疏文有四：一立理正明、二「出現品」下引證、三「前三非器」下會釋、四「又彼品」下明惡是所為。初一可知。二即彼品見聞利益中文。疏云「前三非器者」下，三會釋也。一不信、二違真、三乖實。然初一正是邪見，二三非是邪見而皆配入邪見中者，然邪見有二：一輕、二重。初一深重邪見，二三即淺近邪見，謂但違真乖實皆邪見故。又以經中但揀二處，欲配前非器令盡，故合入邪見之中。第四非器，即前狹劣二乘。今四及五者，即所為中，四是權為、五即遠為，此二即曾無厭捨。

In the fifth [section], "distantly intended [recipients]," the text of the Commentary has four parts: first, establishing the principle and directly explaining it; second, adducing proofs from "Chapter on the Manifestation [of the Tathāgata]" downward; third, reconciling and explaining from "the former three are not vessels" downward; fourth, clarifying that evil beings are what is intended from "Furthermore, that chapter..." downward. The first one is self-evident. The second is the text on the benefit of seeing and hearing in that chapter. From where the Commentary states "The former three are not vessels" downward is the third part, reconciling and explaining: first, lacking faith; second, opposing the true; third, contradicting reality. The first one is precisely wrong view, whereas the second and third are not wrong views, yet are both categorized under wrong views. Wrong views are of two kinds: first, light; second, heavy. The first one is a deep and heavy wrong view; the second and third are shallow and proximate wrong views, meaning that anything that opposes the true and contradicts reality is a wrong view. Moreover, because the sūtra only singles out two places, and wishing to match the former non-vessels completely, they are combined into wrong views. The fourth non-vessel refers to the previously mentioned narrow and inferior two vehicles. Now, the fourth and fifth: among those intended, the fourth is the provisionally intended, and the fifth is the distantly intended; these two have never been loathed or abandoned.