大方廣圓覺修多羅了義經略疏 2.1203

2.1203

亦名會緣入實。謂初以塵心麁重，令託勝相為緣。相既皆虛，誠宜入實。攝念者，《論》云：「若修止者，住於靜處，端坐正意，乃至心若馳散，即當攝來住於正念。正念者，當知唯心無外境界。」然論與經皆先以禮懺等除惑業之濁，次以正念攝馳散之動，空而又寂，方能現佛之像。

This is also called 'converging conditions to enter the real'. It means that initially, because the worldly mind is coarse and heavy, one is made to rely on sublime marks as conditions. Since marks are entirely empty, one truly ought to enter the real. As for 'gathering in thoughts', the Śāstra says: 'If one practices calming (śamatha), one should dwell in a quiet place, sit upright with correct mindfulness... and even if the mind wanders and scatters, one should immediately gather it back to abide in correct mindfulness. As for correct mindfulness, one should know that there is only mind, without external realms.' Yet both the treatise and the sūtra first use prostration and repentance and the like to eliminate the turbidity of afflictions and karma, and next use correct mindfulness to gather in the movement of wandering and scattering; only when it is empty and also quiescent can the image of the Buddha appear.