起信論疏筆削記 15.64

15.64

初、觀色。疏　先觀色等者，五蘊之首，最初現故。故《大般若》亦復先明。境從心起等者，如前云：一切諸法唯依妄念而有差別等。又云：以依能見故，境界妄現，離見則無境界。既離見無境，復何可念？此約所念說也。非直等者，恐謂心能生境，境在心中，心外既無，心內應有，故作此觀，以袪彼惑。前則等者，以心是色之根本，故約心而求色。若依此文，正是觀色，未是觀心，如因推我空，徵求蘊法。

First, contemplating form. The commentary: 'First contemplating form, etc.': this is because it is the head of the five aggregates and manifests first. Thus the Mahāprajñāpāramitā also explains it first. 'Objects arise from the mind, etc.': as stated earlier, 'all dharmas are differentiated solely dependent on delusive thoughts,' and so forth. Furthermore, it states: 'Because it depends on the ability to see, objects manifest delusively; apart from seeing, there are no objects.' Since apart from seeing there are no objects, how could they be conceived? This is spoken with regard to the conceived object. 'Not only, etc.': fearing that one might think the mind can produce objects, and objects reside in the mind, such that since they do not exist outside the mind, they must exist within it, he therefore undertakes this contemplation to dispel that confusion. 'Previously, etc.': because the mind is the root of form, he seeks form in reference to the mind. If one relies on this text, it is precisely contemplating form and not yet contemplating mind, like examining the dharma of the aggregates by deducing the emptiness of self.