妙法蓮華經玄義 5.9

5.9

Now, prior to the ten faiths, the stages of the five grades are further clarified (and so forth). If a person's roots planted in past lives are deep and profound, or if they encounter a good spiritual friend, or learn from sūtra scrolls, they perfectly hear the wondrous principle—namely, that one dharma is all dharmas, all dharmas are one dharma, neither one nor all, inconceivable, as explained before—and arouse perfect faith and understanding, believing that the ten dharma realms are fully present within a single mind, just as the great-thousandfold sūtra scrolls are contained within a single speck of dust. Wishing to open this mind, they cultivate the perfect practice. The perfect practice is: one practice is all practices. Briefly stated, there are ten: namely, recognizing that a single thought is impartially complete and inconceivable; feeling compassion for one's own torpor, and extending loving-kindness to all; further, knowing that this mind is ever-quiescent and ever-illuminating; using the quiescent and illuminating mind to dismantle all dharmas into being identical to emptiness, identical to provisionality, and identical to the middle; further, discerning in the single mind and all minds what is unobstructed and what is obstructed; being able within this mind to fulfill the aids to the path toward the road of bodhi; further, understanding the primary and auxiliary practices of this mind; further, discerning one's own mind and the minds of ordinary beings and sages; further, settling the mind so it is unmoved, does not fall, does not regress, and is not dispersed; and though recognizing the immeasurable virtues of the single mind, not giving rise to defiled attachment, thus perfecting the ten minds. To state the essential: in every thought, the mind corresponds to all the pāramitās. This is called the stage of the grade of initial rejoicing of the perfect teaching.