摩訶止觀 2.54

2.54

初、論眼受色時，未見、欲見、見、見已，四運心皆不可見，亦不得不見。又反觀覺色之心，不從外來，外來於我無預；不從內出，內出不待因緣。既無內外，亦無中間，不常自有。當知：覺色者，畢竟空寂。所觀色，與空等；能觀色者，與盲等。乃至意緣法，未緣、欲緣、緣、緣已，四心皆不可得。反觀覺法之心，不外來、不內出，無法塵。無法者，悉與空等。是為覺六受觀（云云）。眼根、色塵、空、明，各各無見，亦無分別。

First, discussing when the eye receives form: not-yet-seeing, about-to-see, seeing, and having-seen—in all four mental movements, the mind cannot be seen, nor can it not be seen. Furthermore, reflecting back upon the mind that perceives form, it does not come from outside—if coming from outside, it has no relation to me; it does not emerge from inside—if emerging from inside, it does not depend on conditions. Since it has neither inside nor outside, nor is it in-between, it is not eternally self-existent. One should know that the perceiver of form is ultimately empty and tranquil. The form contemplated is equal to emptiness; the one able to contemplate form is equal to a blind person. Up to the mental sense conditioning phenomena: not-yet-conditioning, about-to-condition, conditioning, and having-conditioned—all four minds are unobtainable. Reflecting back upon the mind that perceives phenomena, it does not come from outside, nor does it emerge from inside; there is no dust of phenomena. Things without phenomena are all equal to emptiness. This is the contemplation of perceiving the six receptions (and so forth). The eye faculty, the dust of form, empty space, and light each have no sight and no discrimination.