妙法蓮華經玄義 7.195

7.195

○十、觀心者，本妙長遠，豈可觀心？雖不即是，亦不離心。何者？佛如、眾生如，一如無二如，佛既觀心，得此本妙，迹用廣大，不可稱說。我如如佛如，亦當觀心，出此大利。亦願我如，速如佛如。故文云：「聞佛壽無量，深心須臾信，其福過於彼。願我於未來，長壽度眾生，如今日世尊，諸釋中之王，道場師子吼，說法無所畏。我等於未來，一切所尊敬，坐於道場時，說壽亦如是。」此即觀心本妙，得六即利益之相（云云）。

[Section] 10: Regarding the contemplation of mind: the original subtlety is vast and distant, so how could it be contemplated by mind? Although it is not identical to it, neither is it separated from the mind. Why? The suchness of the Buddha and the suchness of sentient beings are one suchness without two suchnesses. Since the Buddha, by contemplating the mind, attained this original subtlety, and his trace functioning is vast and ineffable, my suchness is like the Buddha's suchness, and I should also contemplate the mind to bring forth this great benefit. I also vow that my suchness quickly becomes like the Buddha's suchness. Therefore the text states: 'Hearing that the Buddha's lifespan is immeasurable, / having deep faith for even a moment, / the merit surpasses that. / May I in the future / have a long life and cross over sentient beings, / like the World-Honoured One today, / king among the Śākyas, / roaring like a lion on the site of enlightenment, / fearless in expounding the Dharma. / May we in the future / be revered by all, / and when sitting on the site of enlightenment, / expound the lifespan also like this.' This is the mark of contemplating the mind's original subtlety and obtaining the benefits of the six identities (and so forth).