妙法蓮華經玄義 8.54

8.54

四類、歷法為觀者，若小乘明惡中無善、善中無惡，事理亦然。此則惡心非經，則無多含之義，隘路不受二人並行。若大乘觀心者，觀惡心非惡心，亦即惡而善，亦即非惡非善；觀善心非善心，亦即善而惡，亦非善非惡。觀一心即三心，以此三心歷一切心，歷一切法，何心、何法而不一三，一切法趣此心，一切心趣此法。如此觀心，為一切語本、行本、理本，有翻五義，無翻五義，一一於心解釋無滯。遍一切心無不是經，大意可領，不俟多記也。

Fourth, performing contemplation across dharmas: if the Hīnayāna explains that there is no good in evil and no evil in good, phenomenon and principle are also like this. In this case, an evil mind is not the sūtra, and it lacks the meaning of containing much, just as a narrow path does not permit two persons to walk abreast. If in the Mahāyāna one contemplates the mind, one contemplates that the evil mind is not an evil mind, is also identical with evil and good, and is also neither evil nor good; one contemplates that the good mind is not a good mind, is also identical with good and evil, and is neither good nor evil. One contemplates that one mind is identical with three minds, and with these three minds traverses all minds and traverses all dharmas: what mind, what dharma is not one-and-three? All dharmas converge in this mind; all minds converge in this dharma. Contemplating the mind in this way, it is the root of all speech, the root of practice, and the root of principle; the five meanings with translation and the five meanings without translation are each explained without obstruction in the mind. Universally, in all minds, there is nothing that is not the sūtra. The general meaning can be grasped; it does not require lengthy recording.