注大乘入楞伽經 10.14

10.14

此言眾聖皆悉修行真如實觀，及唯心識觀，如進趣大乘方便。經云「若於一實境界修信解者，應當習學二種觀道：一唯心識觀、二真如實觀。學唯心識觀者，所謂於一切時一切處，隨身口意所有作業，悉當觀察，知唯是心。乃至一切境界若心往念，皆當察知，勿令使心無記攀緣，不自覺知。於念念間，悉應觀察，隨心所有緣念，當使心隨逐彼念，令心自知。知己內心自生想念，非一切境界有念有分別也。所謂內心自生長短、好惡、是非、得失、衰利、有無等見，無量諸想；而一切境界未嘗有想，起於分別。當知一切境界自無分別想故，即自非長非短、非好非惡，乃至非有非無，離一切相。如是觀察，一切法唯心想生。若使離心，則無一法一相而能自見有差別也。

This states that all the noble ones cultivate the contemplation of the reality of tathatā and the contemplation of consciousness-only, as in the expedient means for progressing toward the Mahāyāna. The sūtra says: 'If one cultivates faith and understanding in the realm of the one reality, one should practice two kinds of paths of contemplation: first, the contemplation of consciousness-only; second, the contemplation of the reality of tathatā. As for practicing the contemplation of consciousness-only: at all times and in all places, in accordance with whatever actions are performed by body, speech, and mind, one should contemplate them all and know that they are mind alone. Even regarding all objects, if the mind directs its attention to them, one should observe and know them, not letting the mind cling to conditions in a neutral, indeterminate state without being self-aware. In thought-moment after thought-moment, one should contemplate everything: in accordance with whatever objects the mind attends to, one must cause the mind to follow those thoughts and make the mind know itself. Know that one's own inner mind spontaneously generates thoughts and memories, and that all objects do not themselves possess thought or discrimination. That is to say, the inner mind itself gives rise to views and boundless thoughts of long and short, good and bad, right and wrong, gain and loss, decline and prosperity, existence and non-existence, and the like; yet all objects have never had thoughts or initiated discrimination. One should know that because all objects are themselves without discriminative thoughts, they are themselves neither long nor short, neither good nor bad, up to neither existing nor non-existing, free from all marks. Contemplating in this way, all phenomena arise solely from thoughts of the mind. If they are separated from the mind, then there is not a single phenomenon or a single mark that could be seen as having distinctions in itself.'