辯中邊論卷上
Treatise on the Middle and Extremes, Volume 1
世親菩薩造
Composed by Bodhisattva Vasubandhu
大唐三藏法師玄奘奉詔譯
Translated by the Tang Dynasty Tripitaka Master Xuanzang by Imperial Decree
辯相品第一
Chapter 1: Discerning Characteristics
稽首造此論， 善逝體所生，
及教我等師， 當勤顯斯義。
I bow with respect to the one who composed this discourse, Born from the essence of the Blissfully Gone One, And to the teachers who have guided us— With diligence, I will now reveal this meaning.
此中最初安立論體。頌曰：
Here, first we establish the structure of the treatise. The verse says:
唯相障真實， 及修諸對治，
即此修分位， 得果無上乘。
Only conceptual obstructions and all remedies truly exist; Cultivation in stages based on this, achieving the fruit of the supreme vehicle.
論曰：此論唯說如是七義，一相、二障、三真實、四修諸對治、五即此修分位、六得果、七無上乘。今於此中先辯其相。頌曰：
The treatise explains only these seven topics: 1) Characteristics, 2) Obstacles, 3) Reality, 4) Cultivation of remedies, 5) Stages of that cultivation, 6) Attaining results, and 7) The supreme vehicle. First, let us discuss the characteristics. The verse says:
虛妄分別有， 於此二都無，
此中唯有空， 於彼亦有此。
False imagination exists, Yet here, the duality is absent. Within this, there is only emptiness, And in that emptiness, this false imagination also resides.
論曰：虛妄分別有者，謂有所取、能取分別。於此二都無者，謂即於此虛妄分別，永無所取、能取二性。此中唯有空者，謂虛妄分別中但有離所取及能取空性。於彼亦有此者，謂即於彼二空性中亦但有此虛妄分別。若於此非有，由彼觀為空；所餘非無故，如實知為有。若如是者，則能無倒顯示空相。復次頌曰：
The Treatise says:
What is meant by "the imagination of the unreal exists"? It refers to the mental discrimination that perceives an object and a subject.
"Both of these are nonexistent" means that within this imagination of the unreal, the natures of a perceivable object and a perceiving subject are forever absent.
"Here, only emptiness exists" means that within this imagination of the unreal, there is only the emptiness that is free from both object and subject.
"There, this also exists" means that within that very emptiness of the two, this imagination of the unreal also exists.
If something is not present in a given thing, then by observing that absence, one sees it as empty. What remains—being not absent—should be understood as truly existing.
In this way, the nature of emptiness is correctly and without distortion revealed.
Next, a verse says:
故說一切法， 非空非不空，
有無及有故， 是則契中道。
Therefore it is taught: all things Are neither empty nor non-empty. Because existence and non-existence exist, This aligns with the Middle Way.
論曰：一切法者，謂諸有為及無為法。虛妄分別名有為，二取空性名無為。依前理故，說此一切法非空非不空，由有空性虛妄分別故說非空，由無所取能取性故說非不空。有故者，謂有空性虛妄分別故。無故者，謂無所取能取二性故。及有故者，謂虛妄分別中有空性故，及空性中有虛妄分別故。是則契中道者，謂一切法非一向空亦非一向不空，如是理趣妙契中道，亦善符順般若等經說一切法非空非有。如是已顯虛妄分別有相無相，此自相今當說。頌曰：
The treatise states: All phenomena refer to both conditioned and unconditioned dharmas. Deluded discrimination constitutes the conditioned; the emptiness of the duality of perceiver and perceived constitutes the unconditioned. Based on the preceding reasoning, all these phenomena are said to be neither empty nor non-empty. Because there exist both emptiness and deluded discrimination, they are said to be non-empty. Because there is no nature of perceiver or perceived to be found, they are said to be not non-empty. "Exists" means that emptiness and deluded discrimination exist. "Does not exist" means that the nature of perceiver and perceived does not exist. "And exists" means that within deluded discrimination there is emptiness, and within emptiness there is deluded discrimination. This, then, accords with the Middle Way: all phenomena are neither utterly empty nor utterly non-empty. This principle marvelously aligns with the Middle Way, and is also skillfully in harmony with the *Prajñā* and other scriptures that declare all phenomena are neither existent nor non-existent.
Thus has been revealed the appearance and non-appearance of deluded discrimination. Its intrinsic nature shall now be discussed. The verse states:
識生變似義、 有情、我及了，
此境實非有， 境無故識無。
Consciousness arises and appears as objects, As sentient beings, as a self, and as perception. These objects have no true existence; Without objects, there is no consciousness.
論曰：變似義者，謂似色等諸境性現。變似有情者，謂似自他身五根性現。變似我者，謂染末那與我癡等恒相應故。變似了者，謂餘六識，了相麁故。此境實非有者，謂似義似根無行相故，似我似了非真現故，皆非實有。境無故識無者，謂所取義等四境無故，能取諸識亦非實有。復次頌曰：
The Treatise explains: "Manifesting as objects" means appearing as forms like colors and other sensory data. "Manifesting as sentient beings" means appearing as the faculties—such as the five senses—of oneself and others. "Manifesting as self" means the afflicted mind (*manas*) constantly associated with self-delusion and other defilements. "Manifesting as cognition" means the remaining six consciousnesses, which apprehend objects in a coarse manner.
"These objects are not truly existent" means that the appearing objects and sense faculties lack true nature, and the appearing self and cognition do not manifest as ultimate reality—hence none of them are truly real.
"With no objects, there are no consciousnesses" means that because the four objects—such as grasped forms—do not exist, the grasping consciousnesses are also not ultimately real.
Then comes the verse:
虛妄分別性， 由此義得成，
非實有全無， 許滅解脫故。
The nature of false discrimination Is established by this principle: It is not truly real, yet not entirely absent— Because cessation is accepted as liberation.
論曰：虛妄分別由此義故成非實有，如所現起非真有故；亦非全無，於中少有亂識生故。如何不許此性全無？以許此滅得解脫故。若異此者，繫縛解脫則應皆無，如是便成撥無雜染及清淨失。已顯虛妄分別自相，此攝相今當說。但有如是虛妄分別，即能具攝三種自性。頌曰：
Commentary: False discrimination is thus not truly existent, because what appears is not real; yet it is not completely non-existent either, for within it arises a deluded consciousness to some extent. How can we not accept that this nature is entirely non-existent? Because we accept that its cessation brings liberation. If it were otherwise, bondage and liberation would both be nonexistent, and thus one would fall into the error of denying both defilement and purity. Having clarified the inherent characteristics of false discrimination, we should now explain how it encompasses all. The nature of false discrimination alone is sufficient to fully include the three kinds of self-nature. The verse says:
唯所執、依他， 及圓成實性，
境故分別故， 及二空故說。
All is explained through the nature of attachment, the dependent, and the perfected: Through objects, through discrimination, and through the emptiness of duality.
論曰：依止虛妄分別境故，說有遍計所執自性。依止虛妄分別性故，說有依他起自性。依止所取能取空故，說有圓成實自性。已顯虛妄分別攝相，當說即於虛妄分別入無相方便相。頌曰：
A discourse states: Based on the objects of false discrimination, the nature of universal conceptualization is explained. Based on the nature of false discrimination itself, the nature of other-dependent reality is explained. Based on the emptiness of the perceived subject and the perceiving object, the nature of perfected reality is explained.
Having clarified the characteristics encompassed by false discrimination, we now explain how to enter the signless state through false discrimination itself. The verse declares:
依識有所得， 境無所得生；
依境無所得， 識無所得生。
When grasped by consciousness, objects arise as something to be obtained.
And when no objects are grasped by consciousness, consciousness itself is no longer grasped as something to be obtained.
論曰：依止唯識有所得故，先有於境無所得生；復依於境無所得故，後有於識無所得生。由是方便，得入所取能取無相。復次頌曰：
The Treatise says: Because one first relies on the realization that all is mere consciousness and thus gains some understanding, the prior stage of no longer grasping at objects is attained. Then, by relying on this non-grasping of objects, the subsequent stage of no longer grasping at consciousness itself arises. Through this method, one gradually enters the state where both the perceived objects and the perceiving subject are without conceptual marks. The verse further states:
由識有得性， 亦成無所得，
故知二有得， 無得性平等。
From the nature of consciousness, something is attained, Yet it may also be unattained— Thus we see both attainment and non-attainment, And the nature of both is equal.
論曰：唯識生時現似種種虛妄境故，名有所得。以所得境無實性故，能得實性亦不得成。由能得識無所得故，所取能取二有所得，平等俱成無所得性。顯入虛妄分別無相方便相已，此差別異門相今次當說。頌曰。
The Treatise says: When consciousness arises, it appears as various illusory objects, and therefore is called "having attainment." Because the objects attained have no true nature, the true nature of that which attains also cannot be established. Since the consciousness that attains has no attainment, both the grasped and the grasper—these two types of having attainment—are equally without the quality of attainment. Having thus revealed the method of entering the signlessness of false discrimination, the various distinct aspects of this teaching will now be explained. The verse says:
三界心心所， 是虛妄分別，
唯了境名心， 亦別名心所。
Mind and mental factors in the three realms Are false conceptualizations. "The mind" is what simply perceives an object, While "mental factors" are its specific functions.
論曰：虛妄分別差別相者，即是欲界色無色界諸心心所。異門相者，唯能了境總相名心，亦了差別名為受等諸心所法。今次當說此生起相。頌曰：
The text explains: The various forms of false discrimination refer to the mental states and factors of the desire realm, the form realm, and the formless realm. From a different perspective, what merely perceives the general aspect of an object is called "mind," while what perceives particular distinctions is called "mental factors" such as feeling and so forth. Next, we will discuss how these arise. The verse says:
一則名緣識， 第二名受者，
此中能受用， 分別推心所。
One is called name-and-form, the second is the feeler. Within these, what experiences and discriminates are the mental factors that discern and direct the mind.
論曰：緣識者，謂藏識，是餘識生緣故。藏識為緣所生轉識，受用主故名為受者。此諸識中受能受用、想能分別、思作意等諸相應行能推諸識，此三助心故名心所。今次當說此雜染相。頌曰：
Chapter on Consciousness: Consciousness of conditions refers to the storehouse consciousness, which serves as the foundation for the arising of other consciousnesses. The storehouse consciousness gives rise to evolving consciousnesses. Since it governs experiences, it is called the "experiencer." Among these consciousnesses, feeling enables experience, perception enables discernment, and mental formations such as intention and attention propel the functions of consciousness. These three support the mind and are therefore called mental factors. Next, we shall explain the nature of these defiled states. The verse states:
覆障及安立、 將導、攝、圓滿、
三分別、受用、 引起并連縛、
現前、苦果故， 唯此惱世間，
三、二、七雜染， 由虛妄分別。
Obstruction and establishment, Guidance, inclusion, and complete fulfillment; Three discriminations, experience, Arousing and also binding;
Manifestation and bitter results, Only these afflict the world; Three, two, seven defilements, Arise from false distinction.
論曰：覆障故者，謂由無明覆如實理、障真見故。安立故者，謂由諸行植本識中，業熏習故。將導故者，謂有取識引諸有情至生處故。攝故者，謂名色攝有情自體故。圓滿故者，謂六內處令諸有情體具足故。三分別故者，謂觸能分別根境識三，順三受故。受用故者，謂由受支領納順違，非二境故。引起故者，謂由愛力令先業所引後有得起故。連縛故者，謂取令識緣順欲等連縛生故。現前故者，謂由有力令已作業所與後有諸異熟果得現前故。苦果故者，謂生老死性有逼迫，酬前因故。唯此所說十二有支，逼惱世間令不安隱。三雜染者，一煩惱雜染，謂無明愛取；二業雜染，謂行有；三生雜染，謂餘支。二雜染者，一因雜染、謂煩惱業；二果雜染、謂所餘支。七雜染者，謂七種因：一顛倒因，謂無明；二牽引因，謂行；三將導因，謂識；四攝受因，謂名色、六處；五受用因，謂觸、受；六引起因，謂愛、取、有；七厭怖因，謂生、老死。此諸雜染無不皆由虛妄分別而得生長。此前總顯虛妄分別有九種相：一有相、二無相、三自相、四攝相、五入無相方便相、六差別相、七異門相、八生起相、九雜染相。如是已顯虛妄分別，今次當說所知空性。頌曰：
The Treatise states:
**"Obscuring and hindering"** means that ignorance obscures the true principle and hinders correct insight.
**"Establishing"** means that various volitional actions plant seeds in the foundational consciousness, creating karmic imprints.
**"Guiding forward"** means that consciousness with grasping leads sentient beings to their place of rebirth.
**"Taking in"** means that name and form embrace the sentient being's own body.
**"Completing"** means that the six inner sense faculties make the sentient being's body whole.
**"Threefold discrimination"** means that contact discriminates among sense faculty, object, and consciousness, in accord with the three types of feeling.
**"Experiencing"** means that feeling receives and experiences what is agreeable, disagreeable, or neutral.
**"Triggering"** means that craving activates the future existence generated by past karma.
**"Binding together"** means that clinging causes consciousness to be bound to desires and so forth, linking together birth after birth.
**"Manifesting"** means that existence, having power, brings the karmic results from past actions into the present for future rebirth.
**"Bitter fruit"** means that birth, aging, and death have the nature of pressure and suffering, repaying the previous causes.
**These are the twelve links of dependent origination**, which oppress the world and keep it from peace and stability.
**The three kinds of defilement are:** 1. **Afflictive defilement**: ignorance, craving, and clinging 2. **Karmic defilement**: volitional actions and existence 3. **Birth defilement**: the remaining links
**The two kinds of defilement are:** 1. **Causal defilement**: afflictions and karma 2. **Resultant defilement**: the remaining links
**The seven kinds of defilement** refer to seven causes: 1. **Cause of inversion**: ignorance 2. **Cause of pulling along**: volitional actions 3. **Cause of guiding forward**: consciousness 4. **Cause of receiving**: name-and-form and the six sense faculties 5. **Cause of experiencing**: contact and feeling 6. **Cause of triggering**: craving, clinging, and existence 7. **Cause of fear and weariness**: birth, aging, and death
**All these defilements grow exclusively from false discrimination.** This has now been generally explained.
**To summarize, false discrimination has nine aspects:** 1. Appearance 2. Absence of appearance 3. Self-nature 4. Comprehensive nature 5. Entrance into the signless state 6. Differentiation 7. Alternative descriptions 8. Arising 9. Defilement
Having thus explained false discrimination, we will now explain the knowable emptiness.
**The verse says:**
諸相及異門， 義差別成立，
應知二空性， 略說唯由此。
All phenomena and their various aspects, Along with their defining characteristics and distinctions, Should be understood as the two kinds of emptiness— This brief explanation encompasses them all.
論曰：應知所取能取空性，略說但由此相等五。所知空性其相云何？頌曰：
It should be understood: The empty nature of the perceived object and the perceiving subject is, in brief, characterized by these five aspects. What is the mark of this empty nature of what is to be known? The verse says:
無二有無故， 非有亦非無，
非異亦非一， 是說為空相。
Not two, not having "existence" or "nonexistence," Neither existing nor not existing, Neither different nor the same— This is called the mark of emptiness.
論曰：無二，謂無所取能取。有無，謂有二取之無。此即顯空無性為性，故此空相非有非無。云何非有？無二有故。云何非無？有二無故。此顯空相非有非無。此空與彼虛妄分別非異非一，若異應成法性異法，便違正理，如苦等性；若一則應非淨智境亦非共相。此即顯空與妄分別離一異相。所知空性異門云何？頌曰：
The treatise says: "Non-duality" means there is no object to be perceived and no subject that perceives. "Existence and non-existence" refer to the presence or absence of this dualistic perception. This reveals that the nature of emptiness is inherently without inherent essence. Therefore, the mark of emptiness is neither existent nor non-existent. Why is it not existent? Because the duality of perceiver and perceived does not exist. Why is it not non-existent? Because the absence of duality does exist. This clarifies that the mark of emptiness is beyond existence and non-existence.
This emptiness and those false discriminations are neither different nor the same. If they were different, the nature of phenomena would be separate from the phenomena themselves, contradicting true principle—like how suffering and its nature are not separate. If they were identical, emptiness would not be the sphere of pure wisdom nor a universal characteristic. This shows that emptiness and false discrimination transcend both identity and difference.
What are the different names for the emptiness that is the object of knowledge? The verse says:
略說空異門， 謂真如、實際、
無相、勝義性、 法界等應知。
I'll briefly explain the different gates to emptiness: Suchness, Ultimate Reality, Signlessness, the nature of ultimate truth, And the Dharma Realm—these should be understood.
論曰：略說空性，有此異門。云何應知此異門義？頌曰：
Summary: The nature of emptiness (śūnyatā) is explained here through these different approaches. How should we understand their meaning? The verse says:
由無變無倒， 相滅聖智境，
及諸聖法因， 異門義如次。
Non-distorted and arising from nothingness, The realm where signs cease—the state of noble wisdom— And the cause of all noble dharmas: Thus, in sequence, are the different doors and meanings.
論曰：即此中說所知空性，由無變義說為真如。真性常如，無轉易故。由無倒義說為實際，非諸顛倒，依緣事故。由相滅義說為無相，此中永絕一切相故。由聖智境義說為勝義性，是最勝智所行義故。由聖法因義說為法界，以一切聖法緣此生故。此中界者，即是因義。無我等義如理應知。云何應知空性差別？頌曰：
The Treatise states: The empty nature spoken of here, because of its unchanging nature, is called "Thusness" (Tathata). The true nature is always thus, without alteration or change. Because it is free from error, it is called "Ultimate Reality" (Bhutakoti), as it is not based on any false, distorted conditions. Because all characteristics are extinguished within it, it is called "Signlessness" (Animitta), as it is forever rid of all marks. Because it is the object of noble wisdom, it is called "Ultimate Truth" (Paramartha), as it is the realm experienced by the highest wisdom. Because it is the source of all noble qualities, it is called "Element of Reality" (Dharmadhatu), since all noble teachings arise from it. Here, "element" means source or cause. The meaning of selflessness and other related concepts should be understood accordingly. How then should one understand the distinctions within the nature of emptiness? The verse says:
此雜染、清淨， 由有垢、無垢，
如水界金空， 淨故許為淨。
This defilement and purity, Come from being stained or unstained—
Like water, space, and gold, They are considered pure by nature.
論曰：空性差別略有二種，一雜染、二清淨。此成染淨由分位別，謂有垢位說為雜染，出離垢時說為清淨。雖先雜染、後成清淨，而非轉變成無常失。如水界等出離客塵，空淨亦然，非性轉變。此空差別復有十六，謂內空、外空、內外空、大空、空空、勝義空、有為空、無為空、畢竟空、無際空、無散空、本性空、相空、一切法空、無性空、無性自性空。此等略義云何應知？頌曰：
The Treatise states: The nature of emptiness can be broadly divided into two types: the afflicted and the pure. Whether it is afflicted or pure depends on its state—when covered by defilements, it is called afflicted; when free from defilements, it is called pure. Although it is first afflicted and later becomes pure, this is not a transformation that implies impermanence. Just as the realm of water, when free from external dust, remains pure in its nature, so too does emptiness remain pure—its nature does not change.
This emptiness can be further distinguished into sixteen types: emptiness of the internal, emptiness of the external, emptiness of both internal and external, great emptiness, emptiness of emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, limitless emptiness, non-dispersing emptiness, original nature emptiness, characteristic emptiness, emptiness of all dharmas, emptiness of non-existence, and emptiness of the self-nature of non-existence. What is the essential meaning of these? The verse says:
能食及所食， 此依身所住，
能見此如理， 所求二淨空。
為常益有情、 為不捨生死、
為善無窮盡， 故觀此為空。
為種性清淨、 為得諸相好、
為淨諸佛法， 故菩薩觀空。
What is eaten, and who eats— These arise based on the body. One who sees this truth clearly Seeks the twofold purity of emptiness.
To always benefit beings, To never abandon life-and-death, To make good deeds inexhaustible— Thus the bodhisattva sees emptiness.
To purify one's nature, To attain all marks of excellence, To purify all Buddha-qualities— Thus the bodhisattva sees emptiness.
論曰：能食空者，依內處說，即是內空。所食空者，依外處說，即是外空。此依身者，謂能所食所依止身，此身空故，名內外空。諸器世間說為所住，此相寬廣故名為大，所住空故名為大空。能見此者，謂智能見內處等空。空智空故，說名空空。如理者，謂勝義，即如實行。所觀真理，此即空故，名勝義空。菩薩修行為得二淨，即諸有為、無為善法。此二空故，名有為空及無為空。為於有情常作饒益，而觀空故，名畢竟空。生死長遠無初後際，觀此空故，名無際空。不觀為空便速厭捨，為不厭捨此生死故，觀此無際生死為空。為所修善至無餘依般涅槃位，亦無散捨而觀空故，名無散空。諸聖種姓自體本有，非習所成，說名本性。菩薩為此速得清淨而觀空故，名本性空。菩薩為得大士相好而觀空故，名為相空。菩薩為令力無畏等一切佛法皆得清淨而觀此空，故名一切法空。是十四空，隨別安立。此中何者說名為空？頌曰：
Treatise: "The emptiness that can consume is spoken of in terms of the sense organs and mind, which is called 'inner emptiness.' The emptiness that is consumed is spoken of in terms of external objects, which is called 'outer emptiness.' The body that relies on both is the basis for the consumer and the consumed—its emptiness is called 'inner-outer emptiness.' The container world, described as a dwelling place, is vast and expansive—its emptiness is called 'vast emptiness.' The one who sees this emptiness is the wisdom that perceives the emptiness of the sense organs and so on. The emptiness of that wisdom itself is called 'emptiness of emptiness.' What accords with reality is the ultimate truth—namely, practicing in accordance with reality. The ultimate truth that is observed is itself empty, so it is called 'emptiness of the ultimate truth.' Bodhisattvas practice to attain two kinds of purity—that of conditioned and unconditioned wholesome dharmas. The emptiness of these two is called 'emptiness of conditioned phenomena' and 'emptiness of unconditioned phenomena.' For the sake of always benefiting living beings, they contemplate emptiness—this is called 'absolute emptiness.' The cycle of birth and death is long, without a beginning or an end—contemplating its emptiness is called 'emptiness of the endless.' If one does not see it as empty, one would quickly become weary and abandon it. To avoid abandoning this cycle of birth and death, they see this endless cycle itself as empty. For the wholesome actions they cultivate, even at the stage of nirvana without residue, they do not scatter or abandon anything—they contemplate emptiness, so it is called 'emptiness without scattering.' The inherent nature of the noble family's lineage is originally present, not created by practice—this is called 'intrinsic nature.' Bodhisattvas contemplate its emptiness to quickly attain purity, so it is called 'emptiness of intrinsic nature.' To attain the major and minor marks of a great being, bodhisattvas contemplate emptiness—this is called 'emptiness of marks.' To purify all qualities of a Buddha, such as powers and fearlessness, they contemplate this emptiness—it is called 'emptiness of all phenomena.' These fourteen kinds of emptiness are established according to different distinctions. Among them, what is called 'emptiness'? The verse says:"
補特伽羅法， 實性俱非有，
此無性、有性， 故別立二空。
Individual beings and all phenomena Are both ultimately devoid of true, inherent existence.
The emptiness of nature itself, and the emptiness of what is designated, Therefore are established as two distinct forms of emptiness.
論曰：補特伽羅及法實性俱非有故，名無性空。此無性空非無自性，空以無性為自性故，名無性自性空。於前所說能食空等，為顯空相別立二空；此為遮止補特伽羅法增益執、空損減執，如其次第立後二空。如是已顯空性差別。此成立義云何應知？頌曰：
Treatise says: Because "person" (pudgala) and "phenomena" (dharma) both lack a true, inherent essence, this is called "emptiness of non-nature." This emptiness of non-nature is not itself without nature; rather, its very nature is this absence of inherent nature—hence it is called "emptiness of non-nature's own nature."
Earlier, we spoke of "emptiness of the eater" and so on, establishing two types of emptiness to distinguish the characteristics of emptiness. Now, these two forms of emptiness are set forth to counteract two kinds of mistaken attachment: - The first counters the tendency to mistakenly attribute a solid self to persons (pudgala). - The second counters the tendency to deny the emptiness of phenomena altogether.
Thus, the distinctions of emptiness have been clarified. But how should we understand the meaning established here? The verse says:
此若無雜染， 一切應自脫；
此若無清淨， 功用應無果。
If defilement had no reality, all beings would already be free. If purity had no substance, spiritual practice would lead nowhere.
論曰：若諸法空，未生對治無客雜染者，一切有情不由功用應自然解脫。若對治已生亦不清淨，則應求解脫勤勞無果。既爾，頌曰：
If all phenomena are empty and there is no external defilement before the antidote arises, then all beings would naturally attain liberation without any effort. If even after the antidote has arisen, purity is not achieved, then striving for liberation would be futile. Therefore, the verses say:
非染非不染， 非淨非不淨，
心性本淨故， 由客塵所染。
Not stained, yet not unstained; Not pure, yet not impure.
The mind’s nature is inherently pure— It is only stained by passing dust.
論曰：云何非染非不染？以心性本淨故。云何非淨非不淨？由客塵所染故。是名成立空差別義。此前空義總有二種，謂相安立。相復有二，謂無及有。空性有相，離有離無、離異離一以為其相。應知安立即異門等。
The Treatise says: How can it be described as neither defiled nor undefiled? Because the mind's inherent nature is pure. How can it be described as neither pure nor impure? Because it is stained by adventitious defilements. This explains the distinctions in the meaning of emptiness. The meaning of emptiness explained thus far can be summarized into two aspects: the characteristic and the establishment. The characteristic itself has two aspects: absence and presence. The nature of emptiness has a characteristic that transcends both existence and non-existence, and goes beyond being the same or different. This should be understood as its mark. Know that "establishment" refers to different approaches, such as the various gateways to explanation.