法華玄義釋籤 4.6

4.6

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!