法華玄義釋籤 1.49

1.49

次授記者，分別功德位至一生近於妙覺，故名為「隣」。大秖是妙。六總結中，始自寂場終乎鶴樹，故曰「一期」。誘物入實，故云「化導」。顯本為事圓，開權為理圓。又化事已周名為事圓，本迹理顯故云理圓。不以餘華為喻者，以蓮華六譬元譬本迹，故一代教法咸歸實本，非蓮華無以喻之，故云「意在於斯」。「斯」，此也，此謂本迹。

Next, regarding bestowing predictions: in the discrimination of merits, the stage reaches one lifetime [away from Buddhahood], nearing wondrous awakening, hence it is called "neighboring" (lin). "Great" is simply "subtle". Within the sixth [part], the general conclusion: beginning from the site of quiescence and ending at the crane trees [at the nirvāṇa], it is therefore called "a single lifetime". Inducing beings to enter the real is called "transforming and guiding". Manifesting the origin is phenomenal completeness; opening the provisional is principle completeness. Furthermore, the work of transformation being completed is called phenomenal completeness; the principle of origin and traces being manifested is called principle completeness. The reason other flowers are not used as a metaphor is that the six metaphors of the lotus originally metaphorize origin and traces, so that the teachings of the entire lifetime all return to the real origin, and without the lotus there would be no way to metaphorize this; hence it says "the intention lies in this". "This" means these; these refers to origin and traces.