摩訶止觀 4.145

4.145

復次，呵色即空者，但入色空，不能分別種種色相，云何能度一切眾生？眾生於色起種種計，即是種種集，招種種苦。苦、集病多，道、滅之藥亦復無量。若欲化他，豈可證空而不觀察？是故知空非空，從空入假，恒沙佛法悉令通達。若不如此，猶名受入色空。今深呵色空，不受不入，廣分別色。雖復分別，但有名字；名字即空，故稱為假。呵色既爾，餘四亦然。

Furthermore, as for rebuking form as empty: if one merely enters the emptiness of form, one cannot distinguish the various characteristics of form; how then could one save all sentient beings? Sentient beings give rise to various conceptual reckonings regarding form, which are just various originations [of suffering], inviting various sufferings. Because the diseases of suffering and origination are numerous, the medicines of the path and cessation are likewise immeasurable. If one wishes to transform others, how could one realize emptiness without contemplation? Therefore, one knows that emptiness is not [mere] emptiness; from emptiness one enters the provisional, fully penetrating the Buddha-dharmas [numerous as] the sands of the Ganges. If one does not do so, this is still called experiencing and entering the emptiness of form. Now, one deeply rebukes the emptiness of form, neither experiencing nor entering it, and extensively distinguishes forms. Although one distinguishes them, they exist only as names; names are themselves empty, and therefore this is called the provisional. Rebuking form being so, the other four [aggregates] are also like this.