仁王般若經疏 2.102

2.102

二大王下，明佛出世為眾生立一切世界六道無量種種色心等名字，可知。第二明三假屬世諦。一相續假者，與成實師異。若見諸法是一，是常見；若見諸法念念異，是斷見。離此二見，知前法生後後法，法次第生法，此明因緣續義，故文云一亦不續、異亦不續，絕於前後故，故不相續也。

Second, from "Great King" onwards, clarifies that the Buddhas appearing in the world establish for sentient beings all the immeasurable and various names of form, mind, and so forth of the worlds and six destinies; this can be known. Second, clarifying that the three conventional designations belong to conventional truth. First, the conventional designation of continuity differs from the masters of the Tattvasiddhi. If one sees dharmas as one, that is eternalism; if one sees dharmas as different from moment to moment, that is annihilationism. Departing from these two views, one knows that preceding dharmas produce subsequent dharmas, and dharmas sequentially produce dharmas; this clarifies the meaning of continuity through causes and conditions. Thus the text states: "being one they do not continue, and being different they do not continue"; because prior and posterior are eliminated, they therefore do not continue [as one or different].