摩訶止觀 5.259

5.259

次、破非有非無見者：上勤用方便伏有無見，豁然更發，離有無心。所以者何？心若定有，不可令無；心若定無，不可令有，云何乃謂亦有亦無？若不定有，則非有；若不定無，則非無。非有者，非生也；非無者，非滅也。出於有無之表，是名「中道」，與《中論》同。何以故？前有見，是因緣生法；無見，是即空；亦有亦無，是即假；今是即中。

Next, the refutation of the view of neither existence nor non-existence: Diligently employing expedient means above to subdue the view of existence and non-existence, suddenly there arises again a mind free from existence and non-existence. Why is this? If the mind definitely exists, it cannot be made non-existent; if the mind is definitely non-existent, it cannot be made to exist; how then could it be called both existent and non-existent? If it does not definitely exist, then it is not existent; if it is not definitely non-existent, then it is not non-existent. 'Not existent' means not arisen; 'not non-existent' means not ceased. Transcending the scope of existence and non-existence is called the 'middle way', identical with the Mūlamadhyamakakārikā. Why? The previous view of existence was 'conditioned arising of dharmas'; the view of non-existence was 'identical with emptiness'; both existence and non-existence was 'identical with the provisional'; now this is 'identical with the middle'.