yo nāmātra sadbhūtaṃ brūyāt sasvabhāva iti sa bhavatā prativaktavyaḥ syāt | yasya sadbhūtaṃ nāma svabhāvasya tasmāt tenāpi svabhāvena sadbhūtena bhavitavyam |
na punar vayaṃ nāma sadbhūtaṃ brūmaḥ | tad api hi bhāvasvabhāvasyābhāvān nāma niḥsvabhāvaṃ, tasmāc chūnyam, śūnyatvād asadbhūtam |
tatra yad bhavatoktaṃ nāma sadbhāvāt sadbhūtaḥ svabhāva iti tad na |
此偈明何義 若何人說名有自體 彼人如是汝則得難 彼人說言 有體有名無體無名
我不如是說有名體 何以知之 一切諸法皆無自體 若無自體彼得言空 彼若空者得言不實
若汝有名有自體 義不相應
gaṅ źig miṅ ’di raṅ bźin daṅ bcas pa yin no źes miṅ yod par smra ba de la khyod kyis lan gdab par bya ba yin gyi | gal te miṅ can gyi raṅ bźin de med na | de’i phyir miṅ de yaṅ raṅ bźin yod pa ma yin par bya dgos te |
yod pa ma yin pa la ni miṅ gi raṅ bźin yod par mi ’gyur bas ṅed cag kyaṅ miṅ gi raṅ bźin yod par mi smra’o || de bas na dṅos po rnams kyi raṅ bźin yaṅ med pa’i phyir miṅ gi raṅ bźin yaṅ med pa yin no || de’i phyir stoṅ pa yin no || stoṅ pa ñid yin pa’i phyir yod pa ma yin pas
de la khyod kyis miṅ yod pa’i phyir raṅ gi ṅo bo yod do źes smras pa gaṅ yin pa de mi ruṅ ṅo ||
He who says that the name is existent, deserves the answer from you: ‘There is an intrinsic nature’. That intrinsic nature, which is designated by the existent name, must also be, for that reason, existent.
For a non-existent intrinsic nature cannot have anexistent name. We, however, do not say that the name is existent. Since the things have no intrinsic nature, that name also is devoid of an intrinsic nature. For that reason, it is void, and, being void, it is non-existent.
- In these circumstances, your statement that because of the existence of the name the intrinsic nature I’s existent, is not valid.
Complete text
Verse 1-10