金光明最勝王經疏 3.135

3.135

贊曰：明入地上。十地為十，文各有二：初除障、後得地。由於初地得四證淨故，於學處離不尊重。學處即戒，或一切應修名為學處。體不離三寶，及以淨戒得證淨故，離不尊重心，永斷分別故。息掉悔心，即異生性障。雖異生性障，具攝一切分別二障，然由掉悔障定增故，此令修定，因定發智。合此定智故成於法身，故偏說除，理實通餘體。又將斷正斷，俱得斷名。將斷位長，在前；正斷位促，正入地心。此多依初而說斷障，故先言息掉悔心，後說入初地。餘皆準知。

The commentary says: Explaining the entry onto the bhūmis. There are ten bhūmis, and the text for each has two parts: first, eliminating obstacles, and later, obtaining the bhūmi. Because in the first bhūmi one obtains the four confirmed purities, toward the training precepts one abandons disrespect. Training precepts are moral discipline (śīla), or everything that should be cultivated is called training precepts. Their essence is not separated from the Three Jewels and pure precepts, and because of obtaining confirmed purity, one abandons the mind of disrespect and forever severs discrimination. 'Pacifying the mind of restlessness and regret' is the obstacle of the ordinary nature (pṛthagjanatva). Although the obstacle of the ordinary nature fully subsumes all discriminated two obstacles, nevertheless, because the obstacle of restlessness and regret specifically impedes concentration, this causes one to cultivate concentration, and based on concentration one gives rise to wisdom. Combining this concentration and wisdom accomplishes the Dharmakāya; therefore, its elimination is spoken of specifically, though in reality it extends to the rest of its substance. Furthermore, approaching severance and actual severance are both given the name 'severance.' The stage approaching severance is long and precedes it; the stage of actual severance is brief, being the mind directly entering the bhūmi. This mostly follows the former in speaking of severing obstacles; hence it first says 'pacifying the mind of restlessness and regret,' and later says 'entering the first bhūmi.' The rest should be understood accordingly.”