肇論新疏 1.36

1.36

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.