修華嚴奧旨妄盡還源觀 1.49

1.49

一者、攝境歸心真空觀。謂三界所有法，唯是一心造，心外更無一法可得，故曰歸心。謂一切分別但由自心，曾無心外境能與心為緣。何以故？由心不起，外境本空。《論》云：由依唯識故，境本無體故，真空義成；以塵無有故，本識即不生。又《經》云：未達境唯心，起種種分別，達境唯心已，分別即不生；知諸法唯心，便捨外塵相，由此息分別，悟平等真空；如世有醫王，以妙藥救病，諸佛亦如是，為物說唯心。以此方知：由心現境，由境現心，心不至境，境不入心。當作此觀，智慧甚深。故曰攝境歸心真空觀也。

First is the contemplation of true emptiness by gathering objects into the mind. This means that all phenomena in the three realms are created solely by the One Mind; outside the mind there is not a single phenomenon that can be obtained, hence it is called "gathering into the mind." This means that all discriminations arise solely from one's own mind, and there has never been an object outside the mind that could serve as a condition for the mind. Why is this? Because when the mind does not arise, external objects are fundamentally empty. The treatise states: 'Because one relies on consciousness-only, objects are fundamentally without essence, and thus the meaning of true emptiness is accomplished; because dust-objects do not exist, the fundamental consciousness is not produced.' The sūtra also states: 'Not having realized that objects are only mind, one gives rise to manifold discriminations; once one realizes that objects are only mind, discriminations are no longer produced. Knowing that all phenomena are only mind, one readily abandons the marks of external dust; thereby halting discrimination, one awakens to equal and true emptiness. Just as in the world there is a king of physicians who rescues the sick with marvelous medicine, the Buddhas are also like this, preaching consciousness-only for the sake of beings.' From this one comes to know: from mind objects appear, and from objects mind appears; mind does not go out to objects, and objects do not enter mind. One should practice this contemplation, which is profound wisdom. Therefore it is called the contemplation of true emptiness by gathering objects into the mind.