肇論新疏 1.38

1.38

法相者，所觀之境，屬前實相也。既非有無，何有相狀？且對無住之心，義言相爾，故云無相之相。聖人等者能觀之心得無分別，俱名聖人。然地前修真如三昧者，亦許倣行雙照有無名住。既不存無又不取相，即住而無住也。性宗修人雖具縛凡夫，苟有夙熏，誠可留心。今舉聖心令人慕式也。

"Dharma-marks" are the object of contemplation, belonging to the aforementioned dharmatā. Since it is neither being nor non-being, how could it have characteristic marks? It is merely spoken of as "marks" in sense when paired against the non-abiding mind; therefore it is called "the mark of the markless." "Sage mind" and so forth refers to the contemplating mind attaining non-conceptualization, both being termed "sage." However, for those practicing the tathatā-samādhi before the stages (bhūmi), they are also permitted to emulate this practice, illuminating both being and non-being simultaneously, which is called "abiding." Neither retaining non-being nor grasping at marks, they abide yet are without abiding. Although practitioners of the Nature school are ordinary persons fully bound by defilements, if they possess long-accumulated cultivation, they should indeed pay heed to this. Here, the sage mind is cited to cause people to admire and model themselves after it.