摩訶止觀 4.144

4.144

若摩訶衍呵色欲者，體知諸見皆依無明；無明即空，諸見亦即空。故《金剛般若》云：「須陀洹者，名為入流，實不入流，不入色、聲、香、味、觸故。」所以者何？若有色可析，可名入色；色即是空，無色可入，故名不入。既無流可入，即無業果。是名善滅戲論。呵色既爾，餘四亦然。

If it is the Mahāyāna's reproval of the desire for forms, one embodies the realization that all views are based on avidyā; avidyā is identical with emptiness, and all views are also identical with emptiness. Therefore the *Vajracchedikā Prajñāpāramitā* says: "A stream-enterer is named an enterer of the stream, yet in reality enters no stream, because they do not enter forms, sounds, smells, tastes, or tangibles." Why is this? If there were forms that could be analyzed, that could be called entering forms; but forms are identical with emptiness, and there are no forms to be entered, hence it is called not entering. Since there is no stream to enter, there is no karmic fruit. This is called skillfully extinguishing conceptual elaboration. Reproving forms being like this, the remaining four are also the same.