法華玄義釋籤 4.6

4.6

次約觀心委明十境十乘；若論觀境，則不如止觀委悉；若以體位用三而判麁妙，則此文顯要。如其體等，不廣高長不名為妙，非今經觀。若得此意，法華三昧於茲現矣。一經樞鍵於茲立矣。一代教旨於茲攢矣。佛出世意於茲辦矣。十法成觀之精髓矣。十不思議之導首矣。是則前約十界，五味二釋咸入其中，後約六即，是觀心之位，故前二義假茲方立。是故行者常觀一念介爾起心，以具一切心，故等於佛心；以等佛心，故六皆名即；成究竟即已，能巧設五味。思之思之！

Next, in terms of contemplating the mind, the ten objects and ten vehicles are explained in detail. If one speaks of the objects of contemplation, it is not as detailed as the Zhiguan; but if determining coarseness and subtlety by the three of substance, position, and function, then this text is distinct and essential. If their substance and so forth were not broad, high, and long, they could not be called subtle, and would not be the contemplation of the present sūtra. If one grasps this meaning, the Lotus Samādhi appears herein; the hinge of the entire sūtra is established herein; the purports of the teaching of the single lifetime are gathered herein; the Buddha's intention in appearing in the world is managed herein; the essence of the ten dharmas forming contemplation is found herein; the guide of the ten inconceivables is found herein. Thus, the two preceding explanations in terms of the ten realms and five flavors all enter into this; the subsequent [explanation] in terms of the six identities is the position of contemplating the mind, so the preceding two meanings are only established by relying on this. Therefore, the practitioner constantly contemplates a single slight thought arising in the mind; because it is endowed with all minds, it is equal to the Buddha mind; because it is equal to the Buddha mind, all six are called 'identity'; having accomplished the identity in ultimate realization, one can skillfully set forth the five flavors. Ponder this! Ponder this!