iha pūrvaṃ cet pratiṣedhaḥ paścāc ca pratiṣedyam iti nopapannam | asati hi pratiṣedhye kasya pratiṣedhaḥ |
atha paścāt pratiṣedhaḥ pūrvaṃ pratiṣedhyam iti ca nopapannam | siddhe hi pratiṣedhye kiṃ pratiṣedhaḥ karoti |
atha yugapatpratiṣedhapratiṣedhya iti tathāpi na pratiṣedhaḥ pratiṣedhyasyārthasya kāraṇam, pratiṣedhyo na pratiṣedhasya ca,
yathā yugapadutpannayoḥ śaśaviṣāṇayor naiva dakṣiṇaṃ savyasya kāraṇaṃ savyaṃ vā dakṣiṇasya kāraṇaṃ bhavatīti |
tatra yad uktaṃ niḥsvabhāvāḥ sarvabhāvā iti tad na |
atrocyate | yat tāvad bhavatoktaṃ sarveṣāṃ bhāvānāṃ sarvatra na vidyate svabhāvaś cet | tvadvacanam asvabhāvaṃ na nivartayituṃ svabhāvam alam iti || atra brūmaḥ |
此偈明何義 若遮在前所遮在後 義不相應 未有所遮遮何所遮
若遮在後所遮在前 亦不相應 所遮已成遮何能遮
若遮所遮二法同時不相因緣 遮不因所遮 所遮不因遮 皆有自體故 則不得言遮
如角並生各不相因 左不因右右不因左
如是若說一切諸法無自體者 是義不然 釋初分竟迥諍論譯上分第四
釋曰 如汝所說我今答汝 汝說偈言若一切無體 言語是一切言語自無體 何能遮後體此偈 我今答 偈言
’dir gal te ’gog pa ni sṅa la dgag par bya ba ni ’phyi’o źe na | ’thad pa ma yin te | dgag par bya ba yod pa ma yin na gaṅ gi ’gog pa yin par ’gyur ro ||
’on te ’gog pa ni ’phyi la dgag par bya ba ni sṅa’o źe na | de ’thad pa ma yin te | dgag par bya ba grub zin na | ci źig ’gog par byed |
’on te ’gog pa daṅ dgag par bya ba ’gog mñam mo źe na | de lta na yaṅ ’gog pa ni dgag par bya ba’i don gyi rgyu ma yin la | dgag par bya ba yaṅ ’gog pa’i ma yin te |
dper na ri boṅ gi rva g-yas g-yon gñis mgo mñam du skyes pa lta bu ste | rva g-yas pa yaṅ g-yon pa’i rgyu ma yin pa | g-yon pa yaṅ g-yas pa’i rgyu ma yin pa lta bu yin pas
de la dṅos po thams cad raṅ bźin med do źes pa gaṅ yin pa de mi ruṅ ṅo ||
’dir bśad pa re źig khyod kyis | gal te dṅos po thams cad kyi || raṅ bźin kun la’aṅ yod min na || khyod kyi tshigs kyaṅ raṅ bźin med || raṅ bźin bzlog par mi nus so || źes smras pa gaṅ yin pa de la bśad par bya ste |
It is not possible to hold that the negation comes first and then the thing to be negated. For, if the thing to be negated does not exist, of what is the negation?
Nor is it possible to hold that the negation comes after the thing to be negated. For, if the thing to be negated is [already] established, what purpose is served by the negation?
Now [if you say that] the negation and the thing to be negated are simultaneous, [we answer]: even in that way, the negation is not the cause of the object to be negated, nor is the object to be negated the cause of the negation,
just as of the two horns, grown simultaneously, the right horn is not the cause of the left horn, nor is the left horn the cause of the right horn.
- In these circumstances, your statement that all things are void is not valid.
Complete text
Verse 1-10