首楞嚴義疏注經 10.130

10.130

色等三陰先雖是有，而今破盡，故云非有，例行亦爾，此四非有也。行遷流內觀無不無者，若將行陰例前為無，現且念念遷流不斷；此又非無，行既非無，前三亦爾，此四非無也。如是循環窮盡陰界者，現將四陰循歷相例，一一皆見非有非無，故云循環。推至死後，故云窮盡陰界。隨得一緣者，即此四陰隨舉一陰，皆悉死後非有、非無。今言有無者，有即非無，無即非有也。

Although the three aggregates of form and so forth were previously existent, they are now completely broken through; thus it is called "not existent". By analogy, formations are also like this; these are the four of "not existent". As for "observing within the flux of formations that what is non-existent is not non-existent": if one takes the aggregate of formations as analogous to the prior ones and as non-existent, yet at present it continuously shifts and flows thought after thought; this again is not non-existent. Since formations are not non-existent, the prior three are likewise; these are the four of "not non-existent". As for "circulating in this manner and exhausting the realms of the aggregates": he now cycles through and analogizes the four aggregates one by one, seeing each as neither existent nor non-existent; hence it is called "circulating". Extrapolating this to after death, it is called "exhausting the realms of the aggregates". As for "whatever single condition he grasps": whichever single aggregate among these four aggregates he brings up, for all of them he posits that after death they are neither existent nor non-existent. Now mentioning "existent and non-existent", existent is precisely not non-existent, and non-existent is precisely not existent.