中邊分別論卷上
Treatise on Distinguishing the Middle and Extremes, Volume 1
天親菩薩造
Composed by Bodhisattva Vasubandhu
陳天竺三藏真諦譯
Translated by Paramārtha, Tripitaka Master from India
相品第一
Chapter 1: Marks
恭敬善行子， 能造此正論，
為我等宣說， 今當顯此義。
Reverently following the path of goodness, One can craft these righteous teachings. If you would explain them to us now, Let the meaning shine clear today.
初立論體。
First, establishing the body of the argument.
相障及真實， 研習對治道，
修住而得果， 無上乘唯爾。
Obstructions and reality, We study causes and the path that heals; Training in stillness, we attain the fruit — The Supreme Vehicle is uniquely this.
此七義是論所說。何者為七？一相、二障、三真實、四研習對治、五修住、六得果、七無上乘。今依相說此偈言：
These seven points are the subjects discussed in this treatise. What are the seven? First, characteristics; second, obstacles; third, reality; fourth, the practice and its antidote; fifth, the stages of cultivation; sixth, attaining the result; seventh, the unsurpassed vehicle. Now, based on the characteristics, we present this verse:
虛妄分別有， 彼處無有二，
彼中唯有空， 於此亦有彼。
Deluded discrimination exists, But in that state, there is no duality. Within that discrimination, only emptiness is found, And in that emptiness, the discrimination also exists.
此中虛妄分別者，謂分別能執、所執。有者，但有分別。彼處者，謂虛妄分別。無有二者，謂能執、所執此二永無。彼中者，謂分別中。唯有空者，謂但此分別離能執所執故。唯有空於此者，謂能所空中。亦有彼者，謂有虛妄分別。若法是處無，由此法故是處空，其所餘者則名為有。若如是知，即於空相智無顛倒。次說偈言：
Within this, "deluded discrimination" refers to the discrimination that distinguishes a perceiver and a perceived. "Existence" means only the discrimination exists. "In that place" refers to the deluded discrimination. "The absence of the two" means that the perceiver and the perceived are both permanently nonexistent. "Within it" refers to within the discrimination. "Emptiness alone" means that this discrimination, being free from both perceiver and perceived, is merely empty. "Emptiness alone is here" means within the emptiness of the perceiver and perceived. "It also exists" means that the deluded discrimination still exists. If something is absent in a place, by that absence, that place is empty; what remains is then called "present." When one understands this, their wisdom regarding the nature of emptiness is free from error. Next, a verse is spoken:
故說一切法， 非空非不空，
有無及有故， 是名中道義。
Therefore, all things are said to be Neither empty, nor not empty. Because existence and non-existence exist, This is the Middle Way.
一切法者，謂有為名虛妄分別，無為名空。非空者，謂由空由虛妄分別。非不空者，謂由能執所執故。有者，謂虛妄分別有故。無者，謂能所執無故。及有者，謂於虛妄中有真空故，於真空中亦有虛妄分別故。是名中道義者，謂一切法非一向空，亦非一向不空。如是等文不違般若波羅蜜等，如經說：一切法非空非不空。如是已說虛妄分別有相無相竟。今當次說其自體相，故說偈言：
All dharmas—those that are conditioned are called delusive discrimination, and those that are unconditioned are called emptiness. That which is not emptiness refers to emptiness as delusive discrimination. That which is not non-emptiness refers to the grasping subject and grasped object. "Exists" means that delusive discrimination exists. "Does not exist" means that the grasping subject and grasped object do not exist. "And exists" means that within delusion there is true emptiness, and within true emptiness there is also delusive discrimination. This is called the Middle Way: all dharmas are neither entirely empty nor entirely non-empty. Such statements do not contradict the Prajñāpāramitā and other sutras, as the sutra says: "All dharmas are neither empty nor non-empty." Thus has been explained the characteristics of existence and non-existence of delusive discrimination. Now we will next explain its own nature and characteristics, and so we speak the verse:
塵根我及識， 本識生似彼，
但識有無彼， 彼無故識無。
The senses, self, and all perception Arise from the fundamental consciousness, appearing as those forms.
But when consciousness sees that those forms have no essence, Their absence makes consciousness itself vanish.
似塵者，謂本識顯現相似色等。似根者，謂識似五根於自他相續中顯現。似我者，謂意識與我見無明等相應故。似識者，謂六種識。本識者，謂阿黎耶識。生似彼者，謂似塵等四物。但識有者，謂但有亂識。無彼者，謂無四物。何以故？似塵似根非實形識故，似我似識顯現不如境故。彼無故識無者，謂塵既是無，識亦是無。是識所取四種境界，謂塵、根、我及識，所攝實無體相。所取既無，能取亂識亦復是無。如是說體相已。今當顯名義，故說偈言：
What appears as objects refers to the fundamental consciousness manifesting as forms resembling material objects. What appears as sense organs refers to consciousness manifesting as the five sense faculties within one's own and others' continuous streams. What appears as a self refers to the mental consciousness associating with self-view, ignorance, and similar defilements. What appears as consciousness refers to the six types of consciousness. The fundamental consciousness refers to the *ālaya* consciousness. "Arising like those" refers to the four categories (objects, sense organs, self, and consciousness) manifesting in similar form. "Only consciousness exists" means that only deluded consciousness is present. "Those do not exist" means the four categories are absent.
Why? Because what appears as objects and sense organs is not truly form or cognition, and what appears as self and consciousness does not manifest as a real object. "Since those do not exist, consciousness does not exist" means: since objects are non-existent, consciousness is also non-existent. The four kinds of realms grasped by consciousness—objects, sense organs, self, and consciousness—have no real inherent nature. Since what is grasped does not exist, the deluded consciousness that does the grasping also does not exist.
Having thus explained the essential nature, the meaning of the name should now be revealed. Thus, the verse says:
亂識虛妄性， 由此義得成，
非實有無故， 滅彼故解脫。
The scattered, delusive nature of consciousness Is understood through this principle: It is neither truly existent nor non-existent— By extinguishing it, one attains liberation.
亂識虛妄性由此義得成者，謂一切世間但唯亂識。此亂識云何名虛妄？由境不實故、由體散亂故。非實有者，謂顯現似四物，四物永無故。非實無故者，謂非一切永無，由亂識生故。云何不許亂識永無？故偈言：滅彼故解脫。若執永無，繫縛、解脫皆不成就，則起邪見撥淨不淨品。如是說虛妄體相已。今當次說虛妄攝相。若言唯是虛妄，云何能攝三性？故說偈言：
Confused consciousness is inherently illusory. This principle is established because the entire world is nothing but confused consciousness. Why is this confused consciousness called "illusory"? Because its objects are not real, and because its nature is scattered and unsettled.
It is not truly existent — meaning that it appears to manifest as four kinds of objects, but those four objects are fundamentally non-existent. Yet it is not completely non-existent either — meaning that it is not entirely absent at all times, because confused consciousness does arise.
Why not assert that confused consciousness is utterly non-existent? The verse says: "By extinguishing it, liberation is attained." If one insists it is completely non-existent, then neither bondage nor liberation could be accomplished, and one would fall into the wrong view of denying both pure and impure categories.
Thus, the nature and characteristics of illusion have been explained. Now, we should next explain how illusion encompasses the three natures. If it is said that only illusion exists, how can it include the three natures? Therefore, the verse states:
分別及依他、 真實唯三性，
由塵與亂識， 及二無故說。
Distinction, the dependent, and the truly real — these are the three natures. They are explained through the sense-object, mistaken consciousness, and the absence of both.
分別性者，謂是六塵永不可得，猶如空華。依他性者，謂唯亂識，有非實故，猶如幻物。真實性者，謂能取所取二無所有，真實有無故，猶如虛空。說虛妄攝相已。今當說入虛妄無所有方便相，故說偈言：
**The nature of discrimination** means that the six sense objects are forever unobtainable, like flowers in the sky.
**The nature of dependency** means that it is only confused consciousness; though it appears, it is not real, like an illusory object.
**The nature of ultimate reality** means that the subject and object of perception both have no true existence—the truly real neither exists nor does not exist—like empty space.
Having thus explained the characteristics of how delusion encompasses appearances, we will now explain the method for entering that delusion is fundamentally non-existent. Therefore, the verse says:
由依唯識故， 境無體義成，
以塵無有體， 本識即不生。
Based on consciousness only, the nature of objects is proven to be empty. Since sense-objects have no true substance, the fundamental consciousness itself is unproduced.
一切三界但唯有識，依如此義，外塵體相決無所有，此智得成。由所緣境無有體故，能緣唯識亦不得生，以是方便即得入於能取所取無所有相。
All of the three realms are merely consciousness. Based on this principle, external objects have no real substance whatsoever. Once this wisdom is achieved, because the perceived objects lack inherent existence, the perceiving consciousness itself also cannot arise. Through this very method, one enters the state where neither perceiver nor perceived has any real nature.
是故識成就， 非識為自性。
Therefore, consciousness is a fabricated condition, not an intrinsic, self-existing nature.
所識諸塵既無有體，是故識性無理得成。
Since the objects perceived by consciousness have no inherent existence, the nature of consciousness itself cannot be established.
不識及與識， 由是義平等。
(Commentary says: "One should know that not-knowing and knowing")Not-knowing and knowing— These two are equal in meaning.
不識者，由自性不成就，是故非識。此法真實無所有性，而能顯現似非實塵，故說為識。說入虛妄無所有方便相已。今當顯虛妄總相，故說偈言：
What is known as consciousness is not truly consciousness, because its own nature is not established. This phenomenon has no real existence as such, yet it appears as though it were real objects—hence it is called consciousness. Having explained the method for entering into the understanding that all is illusory and without essential nature, its general characteristic will now be revealed. Thus it is described in verse:
虛妄總類者， 三界心心法。
All false mental phenomena and their objects belong to one category: the thoughts and mental activities of the Three Realms.
虛妄者，若約界立，謂欲、色、無色界。若約生立，謂心及心法是總類相。說總相已。別相今當說。
Regarding "delusion": If categorized by realms, it refers to the realms of desire, form, and formlessness. If categorized by arising, it refers to the mind and mental factors—the general categories of phenomena. Now that the general characteristics have been explained, the specific characteristics will be discussed.
唯塵智名心， 差別名心法。
"The awareness that perceives all phenomena is called 'mind.' The distinctions made within that awareness are called 'mental objects.'"
心者但了別塵通相，若了塵別相說名為心法，謂受想行等。說總別相已。次顯生起相。
The mind merely recognizes the general characteristics of objects. When it also recognizes their specific distinctions, this is called "mental factors"—such as feelings, perceptions, and volitions. Having explained the general and specific characteristics, we now reveal how they arise.
第一名緣識， 第二是用識，
於塵受分別， 引行謂心法。
The first is the consciousness of karmic conditions, The second is consciousness in action. Through perception and discrimination of sensory objects, It gives rise to mental formations—this is called the mind.
緣識者，謂阿黎耶識，餘識生緣故。用識者，謂因黎耶識於塵中起，名為用識。於塵受者，謂領塵苦等，說名受陰。分別者，謂選擇塵差別，是名想陰。引行者，能令心捨此取彼，謂欲、思惟及作意等，名為行陰。如是受等名為心法。說生起相已。當說虛妄染污相，故說偈言：
The “condition-consciousness” refers to the ālaya-consciousness, for it is the condition that gives rise to the other consciousnesses. The “function-consciousness” refers to how, based on the ālaya-consciousness, a consciousness arises in relation to objects, which is called function-consciousness. “Receiving objects” means experiencing the pain or pleasure of objects—this is called the aggregate of feeling. “Discrimination” means discerning the differences among objects—this is called the aggregate of perception. “Leading action” is what makes the mind abandon one thing and take up another, including desire, thought, attention, and so forth—this is called the aggregate of formation. These—feeling, perception, and formation—are known as mental factors.
Having described the process of arising, we must now speak of the aspect of being deluded and defiled. Thus, the verse says:
覆藏及安立， 將導與攝持，
圓滿三分成， 領觸并牽引。
執著及現前， 苦故惱世間，
三種二種難， 亦七由虛妄。
Concealment and establishment, Guidance and upholding, Complete in three divisions, Contact and attraction.
Clinging and manifestation, Through suffering, afflicts the world, Three kinds, two kinds of difficulty, Also seven from delusion.
覆藏者，由無明能障如實見故。安立者，由諸行能安立業，熏習於本識中故。將導者，由本識及意識能令眾生往受生處故。攝持者，謂由色能攝持自體五聚故。圓滿者，謂由六入能生長故。三分成者，依根、塵、識，諸觸成故。領觸者，由樂苦等為損益故。牽引者，由貪愛令業能牽後生故。執著者，由四取能令諸識染著欲等四處，隨從得生故。現前者，由業有，謂已作諸業趣向來生，為與果報故。苦者，由生老死故。惱世間者，謂三界由無明乃至老死等所逼惱，恒受苦難故。三種二種難亦七由虛妄者，三種難者，謂煩惱、業、生等。煩惱難者，謂無明、貪愛、取。業難者。謂行及有。生難者，謂所餘七分。二種難者，所謂因果。因難者，謂煩惱、業分。果難者，謂所餘分。七難者，謂七種因：一顛倒因，謂無明。二牽引因，謂諸行。三將因，謂本意二識。四攝因，謂名色、六入。五受用因，謂觸、受。六引出因，謂愛、取、有。七厭怖因，謂生、老死。由虛妄者，如是苦難從虛妄生。集虛妄義有九種相，所謂有相、無相、自相、攝相、入無相、方便相、差別相、眾名相、生緣相、染相，義現於前。
Concealment arises because ignorance obscures the ability to see things as they truly are. Establishment occurs when karmic formations establish actions, leaving imprints on the foundational consciousness. Guidance refers to how the foundational consciousness and the active consciousness lead beings to their place of rebirth. Sustenance means that material form sustains the five aggregates. Completion comes from the six sense faculties, which enable growth. Threefold formation depends on the sense organs, sense objects, and sense consciousness, from which all contact arises. Contact experience involves pleasure, pain, and so on, which bring either benefit or harm. Pulling happens when craving allows past actions to pull one toward future rebirth. Grasping occurs when the four types of attachment pollute the consciousness, clinging to desire and other realms, leading to birth in accordance with them. Manifestation arises from karmic existence, meaning that past actions are directed toward a future life, ready to bring their results. Suffering comes from birth, aging, and death. The turmoil of the world occurs because the three realms are oppressed by ignorance, aging, and death, enduring constant hardship.
These three, two, and seven difficulties all arise from falsity: The three difficulties are affliction, action, and birth. The difficulty of affliction refers to ignorance, craving, and attachment. The difficulty of action refers to karmic formations and existence. The difficulty of birth refers to the remaining seven factors. The two difficulties are cause and result. The difficulty of cause refers to divisions of affliction and action. The difficulty of result refers to the remaining divisions. The seven difficulties refer to seven types of causes: First, the cause of delusion—ignorance. Second, the pulling cause—karmic formations. Third, the guiding cause—the foundational and active consciousnesses. Fourth, the sustaining cause—name-and-form and the six sense faculties. Fifth, the experiencing cause—contact and feeling. Sixth, the leading-out cause—craving, attachment, and existence. Seventh, the cause of dread—birth, aging, and death. Regarding the phrase "by falsity": such suffering arises from what is false. The collection of false meanings has nine aspects: the aspect of existence, the aspect of non-existence, the aspect of self-nature, the aspect of inclusion, the aspect of entering non-existence, the aspect of means, the aspect of distinction, the aspect of many names, and the aspect of the conditions of arising and defilement—meanings appear directly before one.
說虛妄已，當說方便為顯空義，由此相應故說偈言：
Having spoken of delusion, one should then speak of skillful means in order to reveal the meaning of emptiness. For this reason, the following verse is spoken:
體相及眾名， 其義與分別，
成立理應知， 略解空如是。
The essence, forms, and various names, Their meanings and distinctions— These principles of establishment should be known. Thus is the brief explanation of emptiness.
云何應知空相？偈言：
How should one understand the nature of emptiness? The verse says:
無二、有此無， 是二名空相，
故非有非無， 不異亦不一。
No two, and no absence of two — these two are called the mark of emptiness. Therefore it is neither existence nor non-existence, neither different nor the same.
無二者，謂無所取能取。有此無者，謂但有所取，能取無。是二名空相者，謂無及有無是名空相。此顯真空無有二相，是法以二無為性，不可說有不可說無。云何非有？是二無故。云何非無？是二無有故。故偈言：非有非無是名真空相。不異亦不一者，與虛妄分別不異相亦不一相。若異者，謂法性與法異，是義不然，譬如五陰與無常性及苦性。若一者，清淨境界智及通相不成就。如是道理顯現空與虛妄離一異相，是故說不有非不有，非一非異相。
No duality refers to having no object and no subject. When there is such non-duality, it means there is only the object, and the subject is absent. These two aspects—"absence" (lack of subject) and "presence of absence" (the fact that the object remains while the subject is gone)—are together called the "mark of emptiness." This reveals that true emptiness has no dual nature. This principle is characterized by the non-existence of duality: it cannot be said to exist, nor can it be said to not exist.
Why is it not existent? Because the two (subject and object) are absent. Why is it not non-existent? Because the absence of the two is itself a reality. Therefore, the verse says: "Neither existent nor non-existent—this is called the mark of true emptiness."
It is neither different nor the same: Emptiness is not different from conceptual discrimination, but neither is it identical to it. If it were different, then the nature of reality would be separate from phenomena—this is not logical, just as the five aggregates are neither separate from nor identical to impermanence and suffering. If it were identical, then the wisdom of the pure state and the universal characteristic would not be established. By this reasoning, emptiness is shown to be free from both identity and difference with conceptual discrimination. Thus, it is said: "It is not existent, nor non-existent; it is neither the same nor different in nature."
云何眾名應知？
What should be known about the various names?
如如及實際， 無相與真實，
法界法身等， 略說空眾名。
Thusness and ultimate truth, Signlessness and reality— The Dharma-realm, Dharmakaya— All are names for emptiness in brief.
云何眾名義應知？
What should be known about the meaning of the various names?
非變異不到， 相滅聖境界，
聖法因及依， 是眾名義次。
Non-change cannot be reached; The realm of sages is where marks cease. Causes and supports for sacred truths— Thus the sequence of terms and meanings is expressed.
無異為義故，是故名如如，恒如是不捨故。無顛倒為義，故說實際，非顛倒種類及境界故。相滅為義，故說無相，離一切相故、無分別聖智境界故、第一義智為體故。說真實聖法因為義故，是故說法界。聖法依此境生，此中因義是界義。攝持法身為義，故說法身。如是空眾名義已顯。云何空分別應知？
As "non-difference" is its meaning, it is thus called Thusness (Tathata), for it is ever thus and never abandoned. As "non-inversion" is its meaning, it is explained as Ultimate Reality (Bhutakoti), for it is not of the type or realm of delusion. As "cessation of characteristics" is its meaning, it is explained as Signlessness (Animitta), for it is free from all signs, is the realm of non-discriminating noble wisdom, and has the wisdom of ultimate truth as its essence. As "the cause of true and noble teachings" is its meaning, it is therefore explained as the Dharma Realm (Dharmadhatu), for noble teachings arise based on this realm—here the meaning of "cause" is that of "element" or "sphere". As "embracing and upholding the Dharma body" is its meaning, it is therefore explained as the Dharma Body (Dharmakaya). Thus the meanings of these various names for emptiness have been clarified. Now, how should one understand the distinctions concerning emptiness?
亦染亦清淨， 如是空分別。
It is both defiled and pure— Such are the empty distinctions we make.
何處位空不淨？何處位空淨？
Where is the place that is empty of impurity? Where is the place that is empty of purity?
有垢亦無垢。
One with stains, and one without.
若在此位中是諸垢法，未得出離與共相應，是位處說不淨。若在此位出離諸垢，此位處說淨。若已與垢相應後時無垢，不離變異法故。云何不無常？為此問故答：
If during this stage one is still entangled with impure states and has not yet attained liberation, this stage is called impure. If during this stage one has transcended all impurities, this stage is called pure. If one was once connected with impurities but later becomes free of them, they still remain subject to change and impermanence. Why should they not be impermanent? The answer given to this question is:
水界金空靜， 法界淨如是。
The element realms are still, like water and like gold. The Dharma realm is naturally pure, just as this shows.
客塵故、離滅故、不是自性變異故。復有分別此空有十六：一內空、二外空、三內外空、四大空、五空空、六第一義空、七有為空、八無為空、九畢竟空、十無前後空、十一不捨空、十二性空、十三相空、十四一切法空、十五非有空、十六非有性空。如是略說空應知。
Because the defilements are adventitious, because they cease through separation, because the essential nature does not change. Moreover, there are sixteen types of emptiness to distinguish: 1. Emptiness of inner things, 2. Emptiness of outer things, 3. Emptiness of both inner and outer things, 4. Emptiness of space, 5. Emptiness of emptiness itself, 6. Emptiness of ultimate reality, 7. Emptiness of conditioned phenomena, 8. Emptiness of unconditioned phenomena, 9. Emptiness of absolute finality, 10. Emptiness beyond beginning and end, 11. Emptiness of non-rejection, 12. Emptiness of inherent nature, 13. Emptiness of appearances, 14. Emptiness of all things, 15. Emptiness of non-existence, 16. Emptiness of non-essence. Know that this is a brief teaching on emptiness.
食者所食空， 身及依處空，
能見及如理， 所求至得空。
What is eaten and who is eating are empty, The body and its dwelling place are empty. The one who sees, and the truth through which they see, And even what is sought and found—all are empty.
此中能食空者，依內根故說。所食空者，依外塵故說。身者是能食、所食者依處，是重空故，說內外空。大空者，世器遍滿故，故說名大，此空說大空。內入身及世器，此法是空，無分別智能見此空，此無分別智空，故名空空。如道理依第一義相觀此法空，是名第一義空。為得此，菩薩修行空，是此法空。為何修行？為至得二善：一有為善、二無為善，此空是名有為無為空。為常利益他、為一向恒利益他故，修此空故，說畢竟空。為不捨生死，此生死無前後，諸眾生不見其空，疲厭故捨離生死，此空是名無前後空。為善無窮盡，諸佛入無餘涅槃，因此空不捨他利益事，是名不捨空。為清淨界性，性義者種類義，自然得故，故立名性，此空名性空。為得大相好，是大人相及小相，為得此二相修行此空，是名相空。為清淨佛法故，菩薩行彼十力四無畏等諸佛不共法，為清淨令出，菩薩修此空，是名一切法空。如是十四種空已安立，應知分別此相。是十四中何法名空？
Among these, "the emptiness of the eater" is spoken of in relation to the internal sense faculties. "The emptiness of the eaten" is spoken of in relation to external sense objects. The body is the eater, and what is eaten relies on it as its support. Because this is a double emptiness, it is called the emptiness of the internal and the external.
"The great emptiness" refers to the world vessel, which pervades all directions, hence it is called "great." This emptiness is called great emptiness.
The internal sense spheres, the body, and the world vessel—these phenomena are empty. The wisdom free from conceptual discrimination can see this emptiness. Since this emptiness itself is the emptiness of that non-discriminating wisdom, it is called emptiness of emptiness.
As reasoned, viewing the emptiness of phenomena according to the ultimate truth is called the emptiness of the ultimate truth. To attain this, Bodhisattvas cultivate emptiness—this is emptiness itself. Why cultivate it? To reach two kinds of goodness: conditioned goodness and unconditioned goodness. This emptiness is called the emptiness of the conditioned and unconditioned.
For the constant benefit of others, and for always benefiting them, one cultivates this emptiness—hence it is called the ultimate emptiness.
In order not to abandon cyclic existence (saṃsāra), which has no before or after, beings who fail to see its emptiness grow weary and abandon it. This emptiness is called the emptiness of no before or after.
For goodness that is inexhaustible, Buddhas, upon entering nirvāṇa without remainder, still do not abandon benefiting others because of this emptiness. Hence it is called the emptiness of non-abandonment.
For the purity of the elemental nature: "elemental nature" means a natural category, something attained spontaneously, hence it is called "nature." This emptiness is called the emptiness of nature.
For attaining the major and minor marks—the great marks and the smaller marks—one cultivates this emptiness. Hence it is called the emptiness of marks.
For the purification of Buddha-qualities: Bodhisattvas practice the ten powers, the four fearlessnesses, and other unshared qualities of Buddhas. To purify and bring them forth, Bodhisattvas cultivate this emptiness. Hence it is called the emptiness of all phenomena.
Thus these fourteen kinds of emptiness are established. One should know their defining characteristics. Among these fourteen, which phenomena are designated as "empty"?
人法二皆無， 此中名為空，
彼無非是無， 此中有別空。
In both person and phenomena, no substance is found; This truth itself is called "emptiness." Yet emptiness does not mean that nothing at all exists; In this, another kind of emptiness is perceived.
人法二無有，是法名空。是無有法，決定有亦空。如上說能食等十四處，此二法是名空，為顯空真實相故，是故最後安立二空：一非有空、二非有性空。立二空何所為？為離人法增益、為離人法空毀謗，如次第。如是空分別應知。云何空成立義應知？
The absence of both self and phenomena is called emptiness. This very absence—the state where no fixed entity or quality exists—is itself also empty. As stated above, the fourteen aspects including the "eater" (the subject of consumption) illustrate this. These two aspects (the absence of self and phenomena) constitute emptiness, and they were established to reveal the true nature of emptiness. Therefore, the final teaching establishes two kinds of emptiness: first, the emptiness of what is not empty (non-empty emptiness), and second, the emptiness of the very nature of phenomena (non-inherent emptiness).
What is the purpose of establishing these two kinds of emptiness? It is to avoid two extreme views: first, the mistaken attachment that mistakenly affirms the existence of a self and phenomena (the error of eternalism), and second, the mistaken denial that wrongly refutes emptiness itself (the error of nihilism). This is the order in which these errors arise.
Thus, you should understand that emptiness is not to be confused with conceptual distinctions. How then should the established meaning of emptiness be understood?
若言不淨者， 眾生無解脫；
若言無垢者， 功用無所施。
If you say things are impure, No being can be liberated. If you say they are pure, There’s no use in any effort.
若諸法空對治未起時，為客塵不染故，自然清淨。煩惱障無故，不因功力，一切眾生應得解脫。若對治已起，自性故不淨，為得解脫修道功用無果報故。作如是果，故說：
If all dharmas are empty and the remedy has not yet arisen, they are naturally pure because they remain unstained by adventitious defilements. Since there is no obstacle of afflictions, all beings should attain liberation without effort. If the remedy has already arisen, they are impure by their own nature; thus, the effort of cultivating the path for liberation would be without result. Because such a consequence would follow, it is taught as:
不染非不染， 非淨非不淨，
心本清淨故， 煩惱客塵故。
Unstained yet not unstained, Neither pure nor impure. For the mind's nature is ever pure, And afflictions are but transient visitors.
云何不染非不染？心本自性清淨故。云何非淨非不淨？煩惱客塵故。如是空分別略說已。安立空眾義者，應知有二種：一為體相、二為安立。何者為體相？為有相故、無有相故。是有相者，離有離無相，離一離異相。安立者，眾名等四義應知分別。中邊論相品為解釋偈已究竟。
What does it mean to be neither defiled nor undefiled? Because the mind’s own nature is inherently pure. What does it mean to be neither pure nor impure? Because defilements are only temporary stains. Thus, we have briefly explained the distinction of emptiness.
Now, regarding the establishment of the various meanings of emptiness, know that there are two aspects: first, its essential nature; second, its practical application. What is the essential nature? It has both form and no-form. This thing with form is apart from concepts of existence and non-existence, and apart from concepts of oneness and difference. As for the practical application, we should distinguish the four meanings—designations and so forth—wisely.
This concludes the explanation of the chapter on Marks from the *Middle Way Treatise*.