法華文句記 5.116

5.116

以易顯故，正本不離今加不即，緣了不即今加不離，故須各具方名盡理。此用《大經》摸象之喻，喻文具如《止觀》第三記引。言「六法」者，五陰、神我，是故此六亦名正因，同屬苦故；亦名緣了，兼惑業故。此中須有通別二對：別者，六中行及神我是緣因種，餘數及色是了因種，識是正因種。若通對者，具如今文，六法性德正因與六法修得緣了，不即不離，是故修六性六一體無殊。當知陰入秖是常住，若將此文與《止觀》中對通別者，彼對《大經》三德四德各有其意。

Because it makes it easy to reveal: the direct [cause] was originally not separate, and now “not identical” is added; the auxiliary and revelatory were not identical, and now “not separate” is added. Thus each must possess both before it can be called exhausting the principle. This employs the simile of feeling the elephant from the Mahāparinirvāṇa Sūtra; the text of the simile is fully cited in the annotations to the third fascicle of the Great Calming and Contemplation. The “six dharmas” refers to the five aggregates and the spiritual self (ātman). Therefore, these six are also called the direct cause because they equally belong to suffering; they are also called auxiliary and revelatory because they concurrently encompass affliction and karma. Within this, there must be both general and specific correlations. In the specific: among the six, volitional formations and the spiritual self are the seeds of the auxiliary cause; the remaining mental factors and form are the seeds of the revelatory cause; consciousness is the seed of the direct cause. In the general correlation: it is fully as in the present text, where the six dharmas as the direct cause of innate virtue and the six dharmas as the cultivated auxiliary and revelatory causes are neither identical nor separate. Therefore, the six cultivated and the six innate are one in essence without difference. One should know that the aggregates and sense bases are simply eternally abiding. If one matches this text with the general and specific correlations in the Great Calming and Contemplation, its correlations with the three virtues and four virtues of the Mahāparinirvāṇa Sūtra each have their own intention.