肇論新疏 1.36

1.36

約觀行釋也。法即緣生諸法，謂從緣雖空，不可存無以觀，無則三學六度與五逆十惡空而無果。由非無故，一切法皆立也。不取相者，謂緣起雖有，亦不可取相以觀，取則有為生滅行何契真。由非有故，心不住相，建一功立一德靡不合道。如斯見法方識實相。實相之言在上、義屬於下，即中道佛性觀也。此中意趣無邊，不能繁敘。如《涅槃》及《止觀》等說。上三義釋名，前二離過、後一成行。

This is explained in terms of contemplative practice. "Dharmas" are the various dharmas of conditioned arising. This means that although they are empty through conditions, one must not retain non-existence to contemplate them; if they were non-existent, then the three trainings, the six pāramitās, the five heinous sins, and the ten unwholesome deeds would be empty and without fruit. Because they are not non-existent, all dharmas are established. "Not seizing upon marks" means that although conditioned arising exists, one also must not seize upon marks to contemplate them; if one seizes upon them, how could conditioned practice of arising and ceasing accord with the true? Because they are not existent, the mind does not abide in marks; establishing a single merit and setting up a single virtue, there is none that does not accord with the Way. Seeing dharmas like this, one only then understands the real mark. The phrase "real mark" appears above, but its meaning belongs below; this is the contemplation of the Middle Way Buddha-nature. The purports herein are boundless and cannot be narrated in full, as explained in texts like the Nirvāṇasūtra and the Mohe zhiguan. The above three meanings explain the name: the first two depart from faults, and the last one accomplishes practice.