法華文句記 6.61

6.61

觀心中用大乘觀者，凡附文作觀多分在圓，令一一文不違所習，非數他故。初至「所願」者，心望觀境名之為願，心未稱境故非適願。「境」至「勇」者，境多觀少非勇進者。「境研心」者，還以心思妙境而研於心，數數為之心觀乃利。「心境相研」者，向令以境研心，前又以心觀境，故名互相。「心王」等者，創心修觀莫不以第六王數為發觀之始，縱使觀境圓融不二，其如麁惑尚未先落，故皆仍屬第六王數，乃至未淨六根已來未離王數，此是見思家之王數故也。若欲約教，即有四教賢聖位別馳走不同，今在三藏。

In the contemplation of mind, using the contemplation of the Great Vehicle: generally, when framing contemplation upon the text, it is mostly in the Perfect [teaching], causing each and every passage not to contradict what has been practiced, not counting [the treasures of] others. From the beginning to "that which is wished": the mind looking toward the sphere of contemplation is called "wished"; because the mind has not matched the sphere, it is not the suitable wish. From "sphere" to "vigorous": where the sphere is vast and contemplation is scant, it is not vigorous advancement. As for "the sphere grinding the mind": again using the mind to ponder the wondrous sphere and thereby grind the mind; doing so repeatedly, the mind's contemplation becomes sharp. As for "mind and sphere mutually grinding": just now causing the sphere to grind the mind, and earlier also using the mind to contemplate the sphere; hence it is called "mutually." As for "mind-king," and so forth: when beginning the mind to cultivate contemplation, everyone takes the sixth [consciousness's] king and mental factors as the inception of giving rise to contemplation; even if the contemplated sphere is perfectly fused and non-dual, since the coarse afflictions have not yet fallen away first, it still entirely belongs to the sixth king and mental factors; until the six sense-faculties are purified, one has not yet left the king and mental factors, because these are the king and mental factors of views and thoughts. If one wishes to treat it according to the teachings, there are the differences in the stages of worthies and nobles across the four teachings and differences in dashing and running; now it is in the Tripiṭaka [teaching].