yadi pratyakṣataḥ sarvabhāvānupalabhya bhavān nivartayati śūnyāḥ sarvabhāvā iti tad anupannam |
kasmāt | pratyakṣam api hi pramāṇaṃ sarvabhāvāntargatatvāc chūnyam | yo bhāvān upalabhate so ’pi śūnyaḥ |
tasmāt pratyakṣeṇa pramāṇena nopalaṃbhabhāvo ’nupalabdhasya ca pratiṣedhānupapattiḥ | tatra yad uktaṃ śūnyāḥ sarvabhāvā iti tad anupapannam |
syāt te buddhiḥ, anumānenāgamenopamānena vā sarvabhāvān upalabhya sarvabhāvavyāvartanaṃ kriyata iti, atra brūmaḥ |
此偈明何義 若一切法有現有現可取 汝得迥我諸法令空 而實不爾
何以故知之 現量入在一切法數則亦是空 若汝分別依現有比 現比皆空
如是無現比 何可得現之與比 是二皆無云何得遮 汝言一切諸法空者 是義不然
若汝復謂 或比或喻 或以阿含得一切法 如是一切諸法自體 我能迥者 此義今說
gal te khyod kyis dṅos po thams cad mṅon sum gyi dmigs nas dṅos po thams cad ni stoṅ pa’o źes zlog par byed na ni mi ruṅ ṅo || de yaṅ ’thad pa ma yin te |
ci’i phyir źe na | dṅos po thams cad kyi naṅ du ni mṅon sum gyi tshad ma yaṅ ’dus pa’i phyir stoṅ pa yin la | dṅos po la dmigs par byed pa gaṅ yin pa de yaṅ stoṅ pa yin no ||
de’i phyir mṅon sum gyi tshad mas dmigs pa med do || mi dmigs pa ’gog pa yaṅ mi ’thad pas de la dṅos po thams cad ni stoṅ pa’o źes smras pa gaṅ yin pa de ’thad pa ma yin no ||
’on te khyod kyi blo la rjes su dpag pa daṅ luṅ daṅ dpes sems ’jal bas dmigs nas dṅos po ’di thams cad zlog par byed do sñam du sems na ’dir smra bar bya ste |
You cannot say that you deny all things in the statement ’All things are void’, after having apprehended them through perception.
Why? Because even perception, an instrument of true cognition, is void, being included in all things. The person who apprehends the things is alse void.
Thus, there is no such thing as apprehension through perception, an instrument of true cognition; and a negation of that which is not apprehended is a logical impossibility. In these circumstances, your statement that all things are void is not valid.
You think, perhaps, that you deny all things after having apprehended them through inference, verbal testimony and identification. To this we reply:
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Verse 1-10