肇論新疏 1.194

1.194

一切諸法無自性生、資緣而起，起而非真、如幻如夢，當體空也。故下云「待緣而有，有非真有。」又云「萬物非真，假號久矣」，皆明不真也。又云「即萬物之自虛」「色即是空」，皆明空也。又云「寢疾有不真之談，超日有即虛之稱」，雙示不真空也。緣起故有，非無也；從緣故空，非有也，中道之旨於斯玄會，故宗云「不有不無」也。若約二諦明空有者，俗諦故非無、真諦故非有，為第一真也。下皆有文，恐繁不引。

All dharmas are unborn of self-nature and arise depending on conditions; arising, they are not real, like an illusion or a dream, intrinsically empty in their very substance. Therefore, it is said below: "Depending on conditions, they exist; existing, they do not truly exist." It also says: "The myriad things are not real; provisional names have existed for long"—both clarify "not real." It also says: "identical with the myriad things' intrinsic emptiness" and "form is precisely emptiness"—both clarify "empty." It also says: "Lying ill, there is the discourse on the unreal; Chaori contains the designation of being identical with the empty"—mutually demonstrating "not really empty." Arising through conditions, they exist, not being non-existent; deriving from conditions, they are empty, not being existent. The purport of the Middle Way is mysteriously harmonized here, hence the thesis states: "neither existent nor non-existent." If one clarifies emptiness and existence according to satyadvaya: according to conventional truth, they are not non-existent; according to ultimate truth, they are not existent—this is the foremost truth. Texts for all of these follow below, but to avoid prolixity they are not quoted.