yadi sarveṣāṃ bhāvānāṃ hetau pratyayeṣu ca sāmagryāṃ ca pṛthak ca sarvatra svabhāvo na vidyata iti kṛtvā śūnyāḥ sarvabhāvā iti |
na hi bīje hetubhūte ’ṅkuro ’sti, na pṛthivyaptejovāyvādīnām ekaikasmin pratyayasaṃjñite, na pratyayeṣu samagreṣu, na hetuprayayasāmagryām, na hetupratyayavinirmuktaḥ pṛthag eva ca |
yasmād atra sarvatra svabhāvo nāsti tasmān niḥsvabhāvo ’ṅkuraḥ | yasmān niḥsvabhāvas tasmāc chūnyaḥ |
yathā cāyam aṅkuro niḥsvabhāvo niḥsvabhāvatvāc ca śūnyas tathā sarvabhāvā api niḥsvabhāvatvāc chūnyā iti |
atra vayaṃ brūmaḥ | yady evam, tavāpi vacanaṃ yad etac chūnyāḥ sarvabhāvā iti tad api śūnyam |
kiṃ kāraṇam | tad api hetau nāsti mahābhūteṣu saṃprayukteṣu viprayukteṣu vā, pratyayeṣu nāsty uraḥkaṇṭhauṣṭhajihvādantamūlatālunāsikāmūrdhaprabhṛtiṣu yatneṣu, ubhayasāmagryāṃ nāsti, hetupratyayavinirmuktaṃ pṛthag eva ca nāsti |
yasmād atra sarvatra nāsti tasmān niḥsvabhāvam | yasmān niḥsvabhāvaṃ tasmāc chūnyam | tasmād anena sarvabhāvasvabhāvavyāvartanam aśakyaṃ kartum |
na hy asatāgninā śakyaṃ dagdhum | na hy asatā śastreṇa śakyaṃ chettum | na hy asatībhir adbhiḥ śakyaṃ kledayitum | evam asatā vacanena na śakyaḥ sarvabhāvasvabhāvapratiṣedaḥ kartum | tatra yad uktaṃ sarvabhāvasvabhāvaḥ pratiṣiddha iti tad na |
此偈明何義 若一切法皆是因緣 則是因緣因緣和合離諸因緣 是則更無一切自體 如是一切諸法皆空
如芽非是種子中有 非地非水非火非風非虛空等因緣中有 非是一一因緣中有 非諸因緣和合中有 非離因緣因緣和合餘處別有
若此等中一切皆無 如是得言芽無自體 若如是無一切自體 彼得言空
若一切法皆悉空者則無言語 若無言語則不能遮一切諸法 若汝意謂言語不空言語所說一切法空 是義不然 何以故
汝言一切諸法皆空則語亦空
何以故 以因中無 四大中無 一一中無 和合中無 因緣和合不和合中一切皆無 如是言語咽喉中無 脣舌齒根？鼻頂等一一皆無 和合中無 二處俱無
唯有因緣因緣和合 若離如是因緣和合 更無別法 若如是者 一切言語皆無自體 若如是無言語自體 則一切法皆無自體 若此言語無自體者 唯有遮名穴能遮法
譬如無火則不能燒 亦如無刀則不能割 又如無水則不能瀾 如是無語 云何能遮諸法自體 既不能遮諸法自體 而心憶念遮一切法自體 迥者義不相應 又復有義 偈言
gal te dṅos po thams cad kyi raṅ bźin ni rgyu daṅ rkyen daṅ | rgyu daṅ rkyen tshogs pa daṅ tha dad pa kun la yod pa ma yin pa’i phyir dṅos po thams cad stoṅ pa yin te |
myu gu ni rgyu sa bon du gyur pa la yaṅ med | rkyen źes bya bas daṅ chu daṅ me daṅ rluṅ la sogs pa re re la yaṅ med | rkyen ’dus pa dag la yaṅ med | rgyu daṅ rkyen tshogs pa dag la yaṅ med | rgyu daṅ rkyen tshogs pa las ma gtogs pa tha dad pa la yaṅ med do ||
gaṅ gi phyir raṅ bźin ’di thams cad la yaṅ med pa de’i phyir myu gu’i raṅ bźin med de de bas na stoṅ pa yin no ||
ji ltar myu gu raṅ bźin med | raṅ bźin med pa ñid yin pa’i phyir | stoṅ pa yin pa de bźin du dṅos po thams cad kyaṅ raṅ bźin med pa ñid yin pa’i phyir | stoṅ pa yin no źe na |
gal te de lta ma yin na ni dṅos po thams cad stoṅ pa yin no źes bya ba gaṅ yin pa’i khyod kyi tshig de yaṅ stoṅ pa yin no ||
ci’i phyir źe na | de yaṅ rgyu ’byuṅ ba chen po rnams daṅ mtshuṅs par ldan pa rnams daṅ ldan pa ma yin pa rnams la yaṅ med | rkyen braṅ daṅ | lkog ma daṅ | mchu daṅ | lce rtse daṅ | so’i brun daṅ | rkan daṅ | sna daṅ | spyi bo la sogs pa daṅ | ’bad pa rnams la yaṅ med | gñi ga tshogs pa yaṅ med | rgyu daṅ rkyen tshogs pa la yaṅ med | rgyu daṅ rkyen tshogs pa las ma gtogs pa tha dad pa yaṅ med do |
gaṅ gi phyir ’di thams cad la med pa’i phyir ’di raṅ bźin med pa yin te | raṅ bźin med pa’i phyir stoṅ pa yin no || de lta bas na ’dis dṅos po thams cad zlog par byed mi nus so |
me med pas kyaṅ sreg par byed mi nus so || mtshon cha med pas kyaṅ gcad par mi nus śiṅ chu med pas kyaṅ baṅs par mi nus pa de bźin du tshig med pas kyaṅ | dṅos po thams cad kyi raṅ bźin zlog par byed mi nus pas de la dṅos po thams cad kyi raṅ bźin bkag go źes smras pa gaṅ yin pa de mi ruṅ ṅo ||
Whether in the causes, in the conditions, in the combination of the causes and the conditions, or in a different thing, nowhere does exist an intrinsic nature of the things, whatever they may be. On this ground it is said that all things are void.
For instance, the sprout is neither in the seed, its cause, nor in the things known as its conditions, viz., earth, water, fire, wind, etc., taken one by one, nor in the totality of the conditions, nor in the combination of the causes and the conditions, nor is it anything different from the causes and the conditions.
Since there is nowhere an intrinsic nature, the sprout is devoid of an intrinsic nature. Being devoid of an intrinsic nature, it is void.
And just as this sprout is devoid of an intrinsic nature and hence void, so also are all the things.
Here we observe: if this is so, your statement that all things are void, must also be void.
- why? - because your statement is neither in its cause - the [four] great elements, taken collectively or individually; - nor in its conditions, the efforts made in the breast, the throat, the lips, the tongue, the roots of the teeth, the palate, the nose, the head, etc.; nor in the combination of both [the cause and the condition]; - nor again is it anything apart from the cause and the conditions.
Since it is nowhere, it is devoid of an intrinsic nature, [and] since it is devoid of an intrinsic nature, it is void. For this reason, it is incapable of denying the intrinsic nature of all things.
A fire that does not exist cannot burn, a weapon that does not exist cannot cut, water that does not exist cannot moisten; similarly a statement that does not exist cannot deny the intrinsic nature of all things. In these circumstances, your statement that the intrinsic nature of all things has been denied, is not valid.
Complete text
Verse 1-10