摩訶止觀 4.143

4.143

今觀色有無等六十二見，皆依無明。無明無常，生滅不住，速朽之法念念磨滅，無我無主，寂滅涅槃。無明既爾，從無明生，若有、若無等，悉皆無常，寂滅涅槃。既無主我，誰實、誰虛？終不於色起生死業，業謝果亡，是為呵色入空而得解脫。呵色既爾，餘四亦然。是名三藏析法呵五欲也。《中論》指此云「不善滅戲論」也。

Now, contemplating that the sixty-two views such as existence and non-existence of forms are all based on avidyā. Avidyā is impermanent, arising and ceasing without remaining; as a rapidly decaying dharma, it is obliterated thought-moment by thought-moment, without self and without master, quiescent and extinct, nirvāṇa. Since avidyā is like this, that which arises from avidyā, whether existence or non-existence and so on, is entirely impermanent, quiescent and extinct, nirvāṇa. Since there is neither master nor self, who is real and who is false? Ultimately, one does not give rise to the karma of birth and death regarding forms; karma wanes and the fruit vanishes—this is reproving forms to enter emptiness and attain liberation. Reproving forms being like this, the remaining four are also the same. This is called the Tripiṭaka's reproval of the five desires through the analysis of dharmas. The *Mūlamadhyamakakārikā* points to this, calling it "not skillfully extinguishing conceptual elaboration."