大方廣圓覺修多羅了義經略疏 2.691

2.691

簡非所為也，長無偈有。今為二釋：一者，兩句皆作上根釋，謂唯除上根圓頓悟解之人，并及於一切定相之法不隨順者，則不必具依二十五輪及道場探結等。不隨順法者，不取相也。既不隨相，即隨真覺，此乃頓入圓明，觸目合道，不可加之繩索，傷乎無瘡。是前知幻即離，不作方便等類，故除之矣。二者，下句作無信下根釋，謂都不信者，聞之不能隨順。依此則上智與下愚不移也。前釋不隨，不隨倒法；此釋不隨，不隨正法。

This excludes those for whom it is not intended; it is absent in the prose and present in the verses. Now there are two explanations: First, both lines are explained as referring to those of superior faculties, meaning that excepted only are people of superior faculties with consummate and sudden awakening and understanding, along with those who do not accord with dharmas of any fixed marks—they need not fully rely on the twenty-five wheels or drawing lots in the bodhimaṇḍa. 'Those who do not accord with the Dharma' means those who do not grasp at marks. Since they do not follow marks, they accord with true enlightenment; this is suddenly entering consummate clarity, where whatever meets the eye accords with the Way—one cannot bind them with ropes or wound what has no sore. This is of the same category as the earlier 'knowing illusion is leaving it, without creating skillful means,' and hence they are excluded. Second, the second line is explained as referring to those of inferior faculties who lack faith, meaning that those who do not believe at all cannot accord when hearing it. Following this, then, the highest wisdom and the lowest folly do not change. The former explanation of 'not according' is not according with inverted dharmas; this explanation of 'not according' is not according with the correct Dharma.