法華文句記 5.13

5.13

初釋開中二：初略對，次「何者」下正釋。於中又五：初明位障，通惑謂見思，別惑謂無明，通別兩惑同在一念，念體即是，是體非理，是事非是，是非一如，同體為障，二惑叵分，故云「難可了知」。次「初心」下明依障之位者，隨喜之前初心圓信，名字位也。圓受，五品位也，圓伏，六根位也。將此凡心即為伏斷，故云能也。伏通信受，信必在初，不同世人初心即佛。三「內加」下明加行除障，有法、譬、合，由此行故得入初住。合云「緣修」者，即指住前。

In the initial explanation of opening, there are two parts: first, a brief correlation; next, from "Why?" onward, the proper explanation. Within this there are again five: first, clarifying the obscurations of the stages—general defilements refer to views and thoughts, and distinct defilements refer to ignorance; both general and distinct defilements reside together in a single thought-moment; the essence of the thought-moment is precisely this; this essence is not principle, this phenomenon is not right, yet right and non-right are of single suchness; being of identical essence constitutes the obscuration, and the two defilements cannot be separated, hence it says "difficult to understand clearly." Next, from "The initial mind..." onward, clarifying the stages that rely on the obscurations: prior to rejoicing in accord, the initial mind of perfect faith is the stage of verbal identity; perfect acceptance is the stage of the five grades of practice; perfect subjugation is the stage of the purification of the six sense faculties. Taking this ordinary mind, it directly effects subjugation and severance; hence it says "able to." Subjugation leads to faith, and acceptance leads to faith; faith must be at the beginning, unlike worldly people who hold that the initial mind is directly the Buddha. Third, from "Internally applying..." onward, clarifying the application of effort to eliminate obscurations, there are the doctrine, the analogy, and the application; by means of this practice one is able to enter the initial abode. The application's stating "cultivation through auxiliary conditions" refers precisely to prior to the abodes.