淨名經集解關中疏 1.136

1.136

"He expounds the Dharma as neither existent nor nonexistent;" This third part explains and praises the Mahāyāna Dharma of twofold emptiness that he expounds. This first part clarifies that because things exist through causes and conditions, existence itself is non-existence, which is the emptiness of phenomena (dharma-śūnyatā). This is not like the Hīnayāna, which abandons existence to realize emptiness; failing to extinguish grasping toward emptiness is called attachment to dharmas. Sengzhao says: "If you wish to call them existent, their existence does not arise from itself; if you wish to call them nonexistent, when conditions assemble they take shape. Taking shape through assembly cannot be called nonexistent; not being self-arisen cannot be called existent. Because all have existence, nonexistence exists; without existence, what nonexistence could there be? Because of nonexistence, existence exists; without nonexistence, what existence could there be? Thus, being self-existent, they are not existent; being self-nonexistent, they are not nonexistent. This is the correct exposition of the Dharma King."