肇論新疏 1.28

1.28

緣集之法當體元空，如鏡像谷響，不待推斥使令無之，即此實相為本無也。下論云「豈待宰割以求通哉」。此揀小乘析色名空。上列名則從本及末，此中推義則自末至本。然本末鎔融，非前非後、非一非異也。

Dharmas aggregated by conditions are fundamentally empty in their very substance, like reflections in a mirror or echoes in a valley; one does not wait to infer and refute them to make them non-existent. This very real mark is original non-being. The treatise below says: "How could one wait for dissection to seek penetration?" This excludes the Hīnayāna analysis of form into emptiness. Above, listing the names proceeded from root to branches; here, inferring the meaning proceeds from branches to root. Yet root and branches are fused: neither before nor after, neither one nor different.