金光明最勝王經疏 3.145

3.145

贊曰：所言真俗，如常辨，各有四種。諸論之中約通相故，且說五地作四諦觀。然能真俗二合而觀，除真俗相違障，不爾不能真俗合觀。由作四諦觀故，然未能除染淨二相，以染淨相依真俗生。今從根本名真俗障，據實即是麁相現行障，此染淨相望生滅相，染淨為麁。由所知障現行執此麁相而起，名麁相現行障。五地將除，入六正斷。或據方便，由入五地除真俗相違障，能合觀二故入六地，前後互影故此別說。

The commentary says: What is called ultimate and conventional, as commonly analyzed, each has four types. In various treatises, in terms of general characteristics, they provisionally say that on the fifth bhūmi one performs the contemplation of the four truths. However, being able to combine both the ultimate and conventional in contemplation eliminates the obstacle of the mutual opposition between ultimate and conventional; otherwise, one cannot contemplate ultimate and conventional combined. Although one performs the contemplation of the four truths, one has not yet been able to eliminate the two marks of defilement and purity, since the marks of defilement and purity arise in reliance on the ultimate and conventional. Now, from the root, it is called the obstacle of the ultimate and conventional; according to reality, it is the obstacle of the active manifestation of coarse marks. These marks of defilement and purity, compared to the marks of arising and ceasing, are coarse. Arising because the active cognitive obstacle grasps these coarse marks, it is called the obstacle of the active manifestation of coarse marks. On the fifth bhūmi it is about to be eliminated, and upon entering the sixth it is directly severed. Or, based on skillful means, through entering the fifth bhūmi one eliminates the obstacle of the mutual opposition between the ultimate and conventional and is able to combine both in contemplation, thereby entering the sixth bhūmi; because the preceding and subsequent mutually reflect each other, this is explained separately.