肇論新疏 1.222

1.222

初句明所待，後句顯所失，未達緣起性空。然緣起之法亦心之相分，能見之心隨相而轉，取相立名名青黃等，名屬遍計，相即依他。支公已了名假、未了相空，名相俱空圓成顯現。由未了此，所以被破。

The first line clarifies what it relies upon, and the latter line reveals what it fails to grasp: it has not realised that conditioned arising is prakṛti-śūnyatā. Yet the dharmas of conditioned arising are also the objective aspect (nimitta-bhāga) of mind; the perceiving mind turns along with appearances, grasping appearances to establish names, designating them blue, yellow, and so on. Names pertain to the imaginary nature (parikalpita), while appearances are the dependent nature (paratantra). Master Zhi understood that names are conventional, but did not understand that appearances are empty; when names and appearances are both empty, the consummate nature (pariniṣpanna) is revealed. Because he failed to understand this, he was refuted.