yadi sarvadharmāṇāṃ svabhāvo na bhavet tatrāpi niḥsvabhāvo bhavet | tatra niḥsvabhāva ity evaṃ nāmāpi na bhavet |
kasmāt | nāma hi nirvastukaṃ kiṃcid api nāsti | tasmān nāmasadbhāvāt svabhāvo bhāvānām asti svabhāvasadbhāvāc cāśūnyāḥ sarvabhāvāḥ |
tasmad yad uktaṃ niḥsvabhāvāḥ sarvabhāvā niḥsvabhāvatvāc chūnyā iti tad na |
此偈明何義 若一切法皆無自體說無自體 言語亦無
何以故 有物有名 無物無名 以一切法皆有名故 當知諸法皆有自體 法有自體故不得言一切法空
如是若說一切法空無自體者 義不相應
gal te chos thams cad kyi raṅ bźin med pa yin na de la yaṅ raṅ bźin med do źes bya ba’i miṅ yaṅ de bźin du med par ’gyur ro ||
ci’i phyir źe na | gźi med pa’i miṅ ni ’ga’ yaṅ med pa’i phyir ro || de bas na mi srid pa’i phyir dṅos po rnams kyi raṅ bźin yod do || raṅ bźin yod pa’i phyir dṅos po thams cad stoṅ pa ma yin no ||
de bas na chos thams cad raṅ bźin med pa ste | raṅ bźin med pa ñid yin pa’i phyir stoṅ pa’o źes smras pa gaṅ yin pa de rigs pa ma yin no ||
If all things were devoid of an intrinsic nature, there would, nevertheless, be an absence of intrinsic nature. [But] then, even the name ‘absence of intrinsic nature’ would not exist.
- Why? - Because there is no name whatsoever without an object [to be named].Thus, since the name exists, there is an intrinsic nature of the things; and since they have an intrinsic nature, all things are non-void.
Your statement, therefore, that all things are devoid of an intrinsic nature and that, being devoid of an intrinsic nature, they are void, is not valid.
Complete text
Verse 1-10