大般涅槃經義記 8.150

8.150

四破相分別，因緣之法誑相而有，窮理本無，不但無性，相亦叵得，如陽炎水，近觀之時非直無於水性而已，水相亦無。窮理本無名為非有，誑相似有說為非無，非有、非無名為中道。

Fourth, refuting the conceptual discrimination of marks: the dharmas of dependent origination exist as deceptive marks; when investigating the principle to its end, they are fundamentally non-existent; not only is there no inherent nature, but marks are also unobtainable, like the water of a mirage—when observed closely, not only is there no water-nature, but the mark of water is also absent. Investigating the principle to its end as fundamentally non-existent is called non-existent; existing deceptively in semblance of marks is spoken of as not non-existent. Being neither existent nor non-existent is called the middle way.