肇論新疏 1.10

1.10

此五名，諸經通有，義雖差殊，不越理事。今始終相躡，略而釋之。初謂緣會之事，緣前元無，故云本無。無相之相復云實相，即此實相是諸法性，故云法性。此性真空，故復云性空。復由性空之理不離於事，以理從事復名緣會。謂因緣會集而有諸法，或名緣集緣生等，皆意在法也。杜順和尚云：「離真理外無片事可得。」

These five names are commonly found in the various sūtras; although their meanings differ, they do not exceed principle and phenomena. Now, tracing their succession from beginning to end, I explain them briefly. First, regarding the phenomena of the concurrence of conditions: prior to conditions, there was originally nothing, hence it is called "original non-being". The mark of animitta is again called "dharmatā (real mark)"; this very dharmatā is the nature of all dharmas, hence it is called "dharmatā (Dharma-nature)". This nature is true emptiness, hence it is again called "prakṛti-śūnyatā (nature-emptiness)". Furthermore, because the principle of prakṛti-śūnyatā is not separate from phenomena, following phenomena according to principle, it is again called the "concurrence of conditions". It means that through the coming together of causes and conditions, all dharmas exist; they are also called "conditioned aggregation", "conditioned arising", and the like, all intending phenomena. Upādhyāya Dushun said: "Apart from the ultimate principle, not a single phenomenon can be found."