肇論新疏 1.22

1.22

即末顯本也。約前後際觀現在法，既但緣集而生，豈待緣離然後方滅？以因緣非和即今常離、即今亦滅，色即是空其性本然，故即緣生是性空爾。清涼聖師云：「緣生無性，當體即真。」

This reveals the root through the branches. Observing present dharmas with respect to the prior and posterior limits: since they merely arise from the aggregation of conditions, how could they wait for conditions to separate before they perish? Because causes and conditions are not a true harmony, they are ever separate even right now, and they are also perishing right now. Form is itself emptiness; its nature is inherently so. Hence conditioned arising is itself prakṛti-śūnyatā. The holy master Qingliang said: "Conditioned arising is asvabhāva; its very substance is true."