They do not appear or disappear,
are not tainted or pure,
The quality of appearing or disappearing is usually attributed to (seemingly) solid objects. If the dharmas are seen as a series of momentary flickerings, they cannot be invested with having the quality of appearing or disappearing precisely because flickerings are not solid objects. A flickering, so swift in time and miniscule in space, is not, in itself, tainted or pure, nor does it increase or decrease. An appropriate analogy here is of the waves in the ocean. A large wave is not a solid entity by itself but is composed of a series of smaller waves which in turn are composed of still smaller waves and so on. Even while we get the illusion of a "wave," there is actually a remarkably swift movement of water in certain patterns. A wave does not exist out there in the ocean. Out of ignorance, we may attribute these qualities (of appearing/disappearing, taint/purity, increase/ decrease) to conventional appearances (skandhas) but, since at the core of conventional appearances, there are only unpredictable flickerings (dharmas), our acceptance of these qualities as real in themselves will be a deluded view. The only place where our deluded view will find resolution is in the reality of sunyata.
Also, the categories of arising and disappearing, pure and
impure, increasing or decreasing, belong to the realm of affirmation
and negation which are, in turn, produced by our conceptual
thinking. In pure experience, there is no affirmation or negation.
In the experience of sunyata there is only emptiness, not
its affirmation or negation as having arisen or having disappeared,
holy or unholy, etc. Here, it would be wise to remind ourselves
of Nagarjuna's caution once again that as a concept sunyata
too is empty. Any affirmation or negation of sunyata would
be conceptual, and hence a deluded view.