yasya śūnyateyaṃ prabhavati tasya sarvārthā laukikalokottarāḥ prabhavanti | kiṃ kāraṇam |
yasya hi śūnyatā prabhavati tasya pratītyasamutpādaḥ prabhavati | yasya pratītyasamutpādaḥ prabhavati tasya catvāry āryasatyāni prabhavanti | yasya catvāry āryasatyāni prabhavanti tasya śrāmaṇyaphalāni prabhavanti, sarvaviśeṣādhigamāḥ prabhavanti |
yasya sarvaviśeṣādhigamāḥ prabhavanti tasya trīṇi ratnāni buddhadharmasaṃghāḥ prabhavanti |
yasya pratītyasamutpādaḥ prabhavati tasya dharmo dharmahetur dharmaphalaṃ ca prabhavanti, tasyādharmo ’dharmahetur adharmaphalaṃ ca prabhavanti |
yasya dharmādharmau dharmādharmahetū dharmādharmaphale ca prabhavanti | tasya kleśaḥ kleśasamudayaḥ kleśavastūni ca prabhavanti |
yasyaitat sarvaṃ prabhavati pūrvoktaṃ tasya sugatidurgativyavasthā sugatidurgatigamanaṃ sugatidurgatigāmī mārgaḥ sugatidurgativyatikramāṇaṃ sugatidurgativyatikramopāyaḥ sarvasaṃ vyavahārāś ca laukikā vyavasthāpitāḥ |
svayam adhigantavyā anayā diśā kiṃcic chakyaṃ vacanenopadeṣṭum iti |
bhavati cātrayaḥ śūnyatāṃ pratītyasamutpādaṃ madhyamāṃ pratipadaṃ ca | ekārthāṃ nijagāda praṇamāmi tam apratimabuddham ||
此偈明何義 若人信空 彼人則信一切世間出世間法 何以故
若人信空 則信因緣和合而生 若信因緣和合而生 則信四諦 若信四諦 彼人則信 一切勝證
若人能信一切勝證 則信三寶謂佛法僧
若信因緣和合而生 彼人則信法因法果 若人能信法因法果
彼人則信非法因果 若人能信法因法果信非法因信非法果 則信煩惱煩惱和合煩惱法物
彼人如是一切皆信 如是前說彼人則信善行惡行 若人能信善行惡行 彼人則信善惡行法 若人能信善惡行法 則知方便過三惡道 彼人如是能信一切世間諸法
如是無量不可說盡 空自體因緣
三一中道說 我歸命禮彼 無上大智慧
gaṅ la stoṅ ñid ’di srid pa de la ’jig rten pa daṅ | ’jig rten las ’das pa’i don thams cad srid pa yin no || ci’i phyir źe na |
gaṅ la srid pa de la rten ciṅ ’brel par ’byuṅ ba daṅ | ’phags pa’i bden pa bźi daṅ | dge || sbyoṅ gi ’bras bu daṅ | khyad par du rtogs pa thams cad srid do ||
gaṅ la khyad par du rtogs pa thams cad srid pa de la dkon mchog gsum po || saṅs rgyas daṅ | chos daṅ | dge ’dun srid do ||
gaṅ la rten ciṅ ’brel bar ’byuṅ pa srid pa de la chos daṅ | chos kyi rgyu daṅ | chos kyi ’bras bu daṅ | chos ma yin pa daṅ | chos ma yin pa’i rgyu daṅ | chos ma yin pa’i ’bras bu srid do ||
gaṅ la chos daṅ | chos ma yin pa daṅ | rgyu daṅ ’bras bu srid pa de la ñon moṅs pa daṅ ñon moṅs pa kun ’byuṅ ba daṅ | ñon moṅs pa’i gźi rnams srid do ||
gaṅ la sṅar bstan pa de thams cad srid pa de la bde ’gro daṅ | ṅan ’gro rnam par gźag pa daṅ | bde ’gro daṅ | ṅan ’gror ’gro ba’i sems can daṅ | bde ’gro daṅ | ṅan ’gro las ’da’ ba daṅ | bde ’gro daṅ | ṅan ’gro las ’gro ba’i thabs daṅ | ’jig rten pa’i tha sñad thams cad rnam par gźag pa yin te
tshig gis ji sñed cig bstan par nus pas phyogs ’dis raṅ gis rtogs par bya’o ||
’dir yaṅ | gaṅ źig stoṅ daṅ rten ’byuṅ dag | dbu ma’i lam du don gcig par || gsuṅ mchog mtshuṅs pa med pa yin || saṅs rgyas de la phyag ’tshal lo ||
For whom this voidness prevails, for him all things - mundane and supramundane - prevail. - Why? -
Because Dependent Origination prevails for him for whom voidness prevails. The Four Noble Truths prevail for him for whom Dependent Orignation prevails. The results of monastic life as well as all special acquisitions prevail for him whom the Four Noble Truths prevail.
The Three Jewels, viz., the Buddha, the Dharma and the Saṃgha, prevail for him for whom all the special acquisitions prevail.
For whom Dependent Origination prevails, for him merit, the cause of merit, the result of merit, demerit, the cause of demerit, the result of demerit, - all these prevail.
For whom merit and demerit, the causes of merit and demerit and the results merit and demerit prevail, for him passion, the origination of passion, and the objective grounds of passion prevail.
For whom all that prevails, for him the law concerning the happy and the unhappy states, the attainment of those states, the way leading to those states, the act of passing beyond those states, the means of passing beyond those states, and all worldly conventions are established.
They are to be understood individually by each person, following this direction: a part [only] can be taught in words.
I adore that incomparable Buddha who taught Voidness, Dependent Origination and the Middle Way as equivalent.
Complete text
Verse 1-10