起信論疏筆削記 15.68

15.68

然此會相之文，今復詳之，但可從初至真如門為標，從所謂下是釋，結文如疏科。就釋中，分法、喻、合。法中，初至無念是正觀察，推求即觀察也。五陰等是所觀，五陰者，總舉初科。色心下，別指法體，色通根境，心通王數，六塵別舉所緣。畢竟無念者，此即正觀生滅色心，歸無念真如也。念通能所，今皆寂故，名為無也，非推之使無，本自無故，故言畢竟。今言推求者，以先未知，使令知故，斯則心之與色總而觀之也。以心下，釋所以。何故色心境界皆無念耶？以此同是真心現故。真心離相，故云無形，以無相故求不可得。能現之心尚所叵得，所現蘊法豈可存乎？如前論云：心不見心，無相可得。是知無念之言，早已色心俱盡，非謂後文方始觀心。智者請詳。

Now, examining this text on integrating marks [into reality] further, from the beginning up to 'the gate of tathatā' serves as the proposition; from 'what is called' downward is the explanation; and the concluding text follows the divisions of the commentary. Within the explanation, it is divided into dharma, analogy, and correlation. In the dharma, from the beginning up to 'thoughtlessness' is the correct contemplation, for 'deducing and seeking' means contemplating. The 'five aggregates, etc.' are the objects of contemplation. 'Five aggregates' generally brings up the first category. From 'form and mind' downward, it specifically points to the ontological substance of the dharmas: form applies to sense faculties and sense objects; mind applies to the primary mind and mental factors; the six sense data specifically present the cognized objects. 'Ultimately without thought': this is precisely the correct contemplation of conditioned form and mind returning to thoughtless tathatā. Thought applies to both subject and object; since both are now quieted, it is called 'without'. It is not that deducing makes them absent; they are fundamentally absent in themselves, hence it says 'ultimately'. Here, saying 'deducing and seeking' means that because one did not know it before, it enables one to know it. This is contemplating mind and form together. From 'because of the mind' downward explains the reason. Why are the objects of form and mind all without thought? Because they are equally manifested by the true mind. The true mind is free of marks, hence it is said to have 'no form'; because it is without marks, it cannot be found when sought. If even the manifesting mind cannot be obtained, how could the manifested dharmas of the aggregates endure? As the earlier treatise says: 'Mind does not see mind; there is no mark to be obtained.' Thus we know that the words 'without thought' have already exhausted both form and mind; it does not mean that only the subsequent text begins to contemplate the mind. Let the wise examine this carefully.