肇論新疏 1.232

1.232

初句相空，後句名空。以二法皆事，故通名為物。意以所名之物，但依他起、元無自性，況名依相有，豈有實體也。故《密嚴》云：「世間眾色法，但相無有餘，唯依相立名，是名無實事。」

The first line concerns the emptiness of appearances; the second line concerns the emptiness of names. Because both dharmas are phenomenal matters, they are generically called "things." The meaning is that the named thing is merely dependently arisen and fundamentally lacks self-nature; how much less could a name, which exists dependent on appearances, have real substance? Hence the Ghanavyūha-sūtra says: "All worldly form dharmas are merely appearances and nothing more; names are established solely depending on appearances, and these names have no real entity."