肇論新疏 1.196

1.196

初句依經標牒，次句約心顯妙，後句萬物宗體。勝義無上曰至。有無一異等俱離曰虛。無生者，謂緣集諸法，非自、非他、非共亦非無因，亦非作者，無生而生，非無也；雖生不生，非有也。若此，萬象森羅無非中道。下論云「第一真諦也」又云「觸物而一」。般若下明，此勝義非識能識，但是聖智玄鑒所向之境，亦為緣有萬物所宗至極之性也。

The first line cites and introduces the topic based on the sūtras; the next line reveals the marvel with respect to the mind; the final line is the essential source of the myriad things. The supreme and unsurpassable ultimate sense is called "utmost." Freedom from both existence and non-existence, identity and difference, and so forth, is called "emptiness." "Unarisen" means that dharmas gathered by conditions are not from self, not from other, not from both, nor without cause, nor are they made by an agent; arising without arising, they are not non-existent; though arising, they do not arise, they are not existent. In this way, the array of myriad phenomena is nothing other than the Middle Way. The treatise below says "the foremost ultimate truth," and also says "touching things, they are one." From "prajñā..." onward, it clarifies that this ultimate sense is not something consciousness can cognize, but is solely the realm toward which the profound insight of sage wisdom is oriented, and also the ultimate nature that is the foundation of the myriad things that conditionally exist.