妙法蓮華經玄義 8.117

8.117

四、非有非無門者，即是彼教明正因緣生滅，非有非無之理。若稟此教，能破有無邊邪執見，見因緣非有非無，發真無漏，因非有非無見真，非有非無即第一義之門也。惡口車匿，因此入道，未見論來。有人言犢子阿毘曇申此意，彼論明我在第五不可說藏中，我非三世，故非有我；非無為，故非無我。此恐未可定用也。

Fourth, as for the gate of neither existence nor non-existence, it is that teaching clarifying correct conditioned arising, production and extinction, as the principle of neither existence nor non-existence. If one receives this teaching, one can destroy the extreme, heterodox attached views of existence and non-existence, perceive that conditioned arising is neither existent nor non-existent, give rise to the true uncontaminated [state], and through neither existence nor non-existence see the truth; neither existence nor non-existence is then the gate to paramārtha. Chandaka of the harsh speech entered the Way on this account, but treatises concerning this have not yet appeared. Some say that the Vātsīputrīya Abhidharma expounds this meaning: that treatise clarifies that the self is in the fifth, inexpressible piṭaka; because the self is not of the three periods of time, it is not an existent self; because it is not unconditioned, it is not a non-existent self. This, it is feared, may not yet be determinately applicable.