肇論新疏 1.32

1.32

初約破計以釋。《佛性論》第三云：「一切諸見不出有無二種，由有見故所以執常，於無見中復有二種：一邪見，謂一切無因無果，並撥三世故；二斷見，謂唯有現在，不信未來故。」準此因有生常、因無生邪斷之二也，故論雙敘之。經中為破此見而云「不有不無」，論敘云「不同計有之見是常見之有，故云不有；不同計無之見是邪見斷見之無，故云不無。」不如二言貫下邪斷。

First, this is explained in terms of refuting attachments. The third fascicle of the Foxing lun says: "All views do not go beyond the two kinds, existence and non-existence. Due to the view of existence, one grasps permanence; within the view of non-existence there are again two kinds: first, deviant views, which claim that everything lacks cause and effect, denying all three times; second, the view of annihilation, which claims that there is only the present, disbelieving in the future." Following this, from existence arises permanence, and from non-existence arise the two of deviant view and annihilation; hence the treatise describes both. In the sūtras, to refute these views, it says "neither existent nor non-existent". The treatise states: "It is not like the view grasping existence which is the existence of the view of permanence, hence it is called 'not existent'; it is not like the view grasping non-existence which is the non-existence of deviant views and the view of annihilation, hence it is called 'not non-existent'." The two words "not like" govern both deviant view and annihilation below.