般若波羅蜜多心經幽贊 1.45

1.45

二、捨濫留純。雖觀事理皆不離識，然此內識有境有心，心起必託境界生故，但識言唯，不言唯境，識唯內有，境亦通外，恐濫外故，但言唯識。又諸愚夫迷執於境，起煩惱、業，生死沈淪，不解觀心、勤求出離，哀愍彼故說唯識言，令自觀心，解脫生死，非謂內境如外都無。由境有濫，捨不稱唯，心體既純，留說唯識，故契經說，「心、意、識所緣，皆非離自性，故我說一切，唯有識無餘」，餘經復說三界唯心，制一處等，皆此觀攝。

Second: discarding the conflated and keeping the pure. Although one contemplates that both phenomena and principle are not apart from consciousness, nonetheless this internal consciousness has both object and mind, because when mind arises it must depend on an object to be produced; but consciousness is called 'only', while the object is not called 'only'. Consciousness exists only internally, whereas objects also extend to the external; fearing conflation with the external, it is only called 'consciousness-only'. Furthermore, foolish persons are confused and grasp at objects, giving rise to afflictions and karma, sinking in birth and death, and do not understand how to contemplate the mind and diligently seek liberation; out of pity for them, it is called 'consciousness-only', causing them to contemplate their own minds and be liberated from birth and death, not meaning that internal objects are completely non-existent like external ones. Because the object involves conflation, it is discarded and not designated 'only'; since the mental substance is pure, it is kept and called 'consciousness-only'. Thus a sūtra says: 'The objects of cognition of citta, manas, and vijñāna are all not apart from their own nature; therefore I say that everything is consciousness-only and nothing else.' Other sūtras also say that the three realms are mind-only, [advising one to] restrain [mind] to one place, and so forth, which are all subsumed under this contemplation.