mā śabdavad iti sādhyasama evāyaṃ hetuḥ | kasmāt | sarvabhāvānāṃ naiḥsvābhāvyenāviśiṣṭatvāt |
na hi tasya dhvaneḥ pratītyasamutpannatvāt svabhāvasattā vidyate | tasyāḥ svabhāvasattāyā avidyamānatvād yad uktaṃ śabdena hy atra satā bhaviṣyato vāraṇaṃ tasyeti tad vyāhanyate |
api ca na vayaṃ vyavahārasatyam anabhyupagamya vyavahārasatyaṃ pratyākhyāya kathayāmaḥ śūnyāḥ sarvabhāvā iti | na hi vyavahārasatyam anāgamya śakyā dharmadeśanā kartuṃ |
yathoktaṃ vyavahāram anāśritya paramārtho na deśyate | paramārtham anāgamya nirvāṇaṃ nādhigamyata iti ||
tasmān madvacana vac chūnyāḥ sarvabhāvāḥ sarvabhāvānāṃ ca niḥsvabhāvatvam ubhayathopapadyamānam iti |
yat punar bhavatoktaṃ pratiṣedhapratiṣedho ’pyevam iti mataṃ bhavet tad asad eva evaṃ tava pratijñā lakṣaṇato dūṣyate na mameti || atra brūmaḥ |
此偈明何義 若汝或謂如勿聲者因同所成 何以故 以因不離一切諸法無自體故
非彼聲響而有自體 以因緣生故無自體 若無自體汝說聲有能遮聲者 彼義則壞
又我所說不違世諦不捨世諦 依世諦故能工一切諸法體空 若離世諦法不可說
佛說偈言若不依世諦 不得證真諦若不證真諦 不得涅槃證
此偈明何義 如是諸法非是不空 一切諸法皆無自體 此二無異
又復汝說偈言汝謂遮所遮 如是亦不然如是汝宗相 自壞則非我此偈 我今答 偈言
bsgrub par bya ba daṅ | sgra ma ’byin źes bya ba lta bu’o źes bya ba’i gtan tshigs ’di mtshuṅs pa kho na yin no || ci’i phyir źe na | dṅos po thams cad ni raṅ bźin med pa ñid du khyad par med pa ñid kyi phyir
sgra de ni rten ciṅ ’brel par ’byuṅ ba ñid yin pa’i phyir raṅ bźin yod pa ma yin no || de lta bas na raṅ źin yod pa ma yin pa ñid kyi phyir | ’di la sgra ni yod pa yis || ’byuṅ bar gyur pa de bzlog yin || źes smras pa gaṅ yin pa bzlog pa yin no ||
gźan yaṅ tha sñad kyi bden pa khas ma blaṅs śiṅ ma brten par dṅos po thams cad stoṅ pa’o źes mi ’chad do || tha sñad kyi bden pa khas ma blaṅs par ni chos bstan par mi nus te |
ji skad du | tha sñad la ni ma brten par || dam pa’i don la mi ston la || dam pa’i don la ma brten par || mya ṅan ’das pa mi rtogs so || źes gsuṅs pa lta bu’o ||
de lta bas na dṅos po thams cad kyi raṅ bźin med pa ñid du gñi ga ’thad pa na ṅa’i tshig bźin du dṅos po thams cad stoṅ pa yin no ||
yaṅ khyod kyis | ’gog pa’i ’gog pa’aṅ de lta źes || ’dod na de yaṅ bzaṅ min te || de lta na yaṅ khyod dam bcas || mtshan ñid skyon yod ṅed la med || ces smras pa gaṅ yin pa ’di la bśad par bya ste |
The reason ‘It is like ‘‘Do not make a sound’’’ is of the same nature as the thesis to be established - Why? - Because all things, being devoid of an intrinsic nature, are alike.
That sound, being dependently originated, has no existence by its own nature. [And] since it has no existence by its own nature, your statement: ‘For here a sound that is existent prevents the other sound that will be’, is precluded.
It is not, however, without having recourse to the conventional truth, it is not by rejecting the conventional truth, that we say: All things are void.
For it is not possible to teach the absolute truth without having recourse to the conventional truth. As it is said: ‘The transcendent truth cannot be taught without having recourse to the conventional truth. [And] Nirvāṇa cannot be attained without realizing the transcendent truth’
Thus, all things are void like my statement, and that all things are devoid of an intrinsic nature, follows in both ways [i.e., both by virtue of the ‘reason’ and of the thesis to be established]’.
Now about your statement [contained in v. IV]:
Complete text
Verse 1-10