摩訶止觀 4.146

4.146

又呵色二邊，如《大品》云：「色中無味相，凡夫不應著；色中無離相，二乘不應離。」破色無明、有無等見，是呵其味；破其沈空，是呵其離。若定有味，不應有離；若定有離，不應有味。味不定，故非味；離不定，故非離。不著二邊，即是非味、非離，顯色中道實相。故《釋論》云：「二乘為禪故呵色事，不名波羅蜜。」菩薩呵色，即見色實相；見色實相，即是見禪實相，故名波羅蜜，到色彼岸。到色彼岸，即是見色中道。分別色者，即是見色俗；即色空者，是見色真。如是呵色，盡色源底，成三諦三昧，發三種智慧。深呵於色，為止觀方便，其意在此。呵色既然，餘四亦爾。

Moreover, one rebukes both extremes of form, as the Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra states: 'Within form there is no mark of relish; ordinary beings should not cling to it. Within form there is no mark of detachment; those of the two vehicles should not detach from it.' Destroying the ignorance of form, the views of existence, non-existence, and so forth, is rebuking its relish; destroying their sinking into emptiness is rebuking detachment from it. If relish definitely existed, there should be no detachment; if detachment definitely existed, there should be no relish. Because relish is not fixed, it is not relish; because detachment is not fixed, it is not detachment. Not clinging to the two extremes is precisely non-relish and non-detachment, revealing the true reality of the middle way of form. Therefore the Mahāprajñāpāramitopadeśa says: 'Those of the two vehicles rebuke the matters of form for the sake of dhyāna; this is not called pāramitā.' When a bodhisattva rebukes form, they immediately see the true reality of form; seeing the true reality of form is seeing the true reality of dhyāna, and therefore it is called pāramitā, reaching the other shore of form. Reaching the other shore of form is seeing the middle way of form. Distinguishing forms is seeing the conventional [truth] of form; [seeing that] form is immediately empty is seeing the ultimate [truth] of form. Rebuking form in this way penetrates to the bottom of the source of form, accomplishes the samādhi of the three truths, and generates the three kinds of wisdom. Deeply rebuking form serves as an expedient for calming and contemplation; its intent lies in this. Rebuking form being so, the other four [aggregates] are also like this.