大般涅槃經義記 6.358

6.358

第三門中，「常見之人則為非有」能斷滅故。證見常種名曰常見，證常之時見法本寂，無罪可起，所以能滅。「無常見者則為非無」不能滅故，取著空義，名無常見。不能見實，永除無想令罪息滅，所以非無。此論業體。「常常見者不得無」下彰其業能，能得報故。於中初舉，「何以」下釋，於常法性計為定常名常常見，執取之心悉是煩惱，能助殺業得惡報故名有惡果。「是故」下結，空空見者亦有惡報，故前宣說無常見者則為非無。今據細論，麁類可知，是故偏言常常見者有惡果矣。上來別釋，「以是義」下總以結之。

In the third approach: "A person of the view of permanence is not existent" because they can sever and eradicate it. Realizing and seeing the seed of permanence is called the view of permanence; at the time of realizing permanence, one sees that dharmas are fundamentally quiescent and no guilt can arise, which is why it can be eradicated. "One without the view of permanence is not non-existent" because they cannot eradicate it; grasping onto the meaning of emptiness is called lacking the view of permanence. Because they cannot see reality and permanently eliminate the conception of non-existence to bring guilt to rest, it is not non-existent. This discusses the substance of the karma. From "Those who constantly hold the view of permanence cannot be without..." downward, it reveals the efficacy of its karma, because it can obtain retribution. Within this, it is first raised, and explained from "Why?" downward: taking the permanent dharma-nature to be definitively permanent is called constantly holding the view of permanence; grasping minds are all defilements, and because they can assist the karma of killing in obtaining bad retribution, it is called having bad results. From "Therefore..." downward is the conclusion: those with the view of empty emptiness also have bad retribution, which is why it was previously proclaimed that one without the view of permanence is not non-existent. Now, based on subtle analysis, the coarse categories can be known; therefore, it is specifically said that one who constantly holds the view of permanence has bad results. The above was the specific explanation; from "By this meaning..." downward is the general summary.