請觀音經疏闡義鈔 2.22

2.22

「如涅槃」，即《大經．陳如品》。「觀色不淨」者，應云「觀色淨不淨」，淨即有，不淨即空。「獲得常色」，即是中道。真常能破二邊，此真常亦名非常非無常也。今文從略，若具論者，應云「觀受是苦是樂，因滅是受獲得常受。乃至觀識常無常，因滅是識獲得常識。」仍是且論常德，樂我淨三亦復如是。今於五中略舉色陰，故云觀色。於八倒中略舉不淨，於四德中略舉常德，具論必備也。五陰是所執之境，八倒是能執之心，四德是所顯之理，此理顯處即此五陰，名五涅槃。

Regarding “Like the Nirvāṇa”: that is the 'Kaoṇḍinya Chapter' of the Great Sūtra. Regarding “Contemplating form as impure”: it should say 'contemplating form as pure and impure'; pure is existence, and impure is emptiness. 'Obtaining permanent form' is the middle way. True permanence can destroy the two extremes; this true permanence is also called neither permanent nor impermanent. The present text is abbreviated; if discussed fully, it should say: 'Contemplating feeling as suffering and pleasure, through the cessation of this feeling one obtains permanent feeling. Down to contemplating consciousness as permanent and impermanent, through the cessation of this consciousness one obtains permanent consciousness.' It still speaks provisionally of the virtue of permanence; the three of pleasure, self, and purity are also like this. Now among the five aggregates it briefly raises the aggregate of form, hence saying 'contemplating form'. Among the eight inversions it briefly raises impurity, and among the four virtues it briefly raises the virtue of permanence; a full discussion must be complete. The five aggregates are the objects clung to; the eight inversions are the clinging minds; the four virtues are the principle revealed. The place where this principle is revealed is these very five aggregates, called the five nirvāṇas.