śūnyatārthaṃ ca bhavān bhāvānām anavasāya pravṛtta upālambhaṃ vaktuṃ tvadvacanasya niḥsvabhāvatvād bhāvānāṃ svabhāvapratiṣedho nopapadyata iti |
iha hi yaḥ pratītyabhāvo bhāvānāṃ sā śūnyatā |
kasmāt | niḥsvabhāvatvāt | ye hi pratītyasamutpannā bhāvās te na sasvabhāvā bhavanti svabhāvābhāvāt |
kasmāt | hetupratyayasāpekṣatvāt | yadi hi svabhāvato bhāvā bhaveyuḥ, pratyākhyāpi hetupratyayaṃ ca bhaveyuḥ |
na caivaṃ bhavanti | tasmān niḥsvabhāvā niḥsvabhāvatvāc chūnyā ity abhidhīyante |
evaṃ madīyam api vacanaṃ pratītyasamutpannatvān niḥsvabhāvaṃ niḥsvabhāvatvāc chūnyam ity upapannam |
yathā ca pratītyasamutpannatvāt svabhāvaśūnyā api rathapaṭaghaṭādayaḥ sveṣu sveṣu kāryeṣu kāṣṭhatṛṇamṛttikāharaṇe madhūdakapayasāṃ dhāraṇe śītavātātapaparitrāṇaprabhṛtiṣu vartante
evam idaṃ madīyavacanaṃ pratītyasamutpannavān niḥsvabhāvam api niḥsvabhāvatvaprasādhane bhāvānāṃ vartate |
tatra yad uktaṃ niḥsvabhāvatvāt tvadīyavacanasya śūnyatvaṃ, śūnyatvāt tasya ca tena sarvabhāvasvabhāvapratiṣedho nopapanna iti tad na |
此偈明何義 汝不能解一切法空 不知空義何能咎我 如汝所言 汝語言空語無自體 無自體故不能遮法
此法若是因緣生者 生故得言一切法空 得言一切皆無自體
以何義故 知因緣牲法無自體 若法一切皆因緣生 則一切法 皆無自體
法無自體則須因緣 若有自體何用因緣
若離因生則無諸法 若因緣生則無自體 以無自體故得言空
如是我語亦因緣生 若因生生則無自體 以無自體故得言空
以一切法因緣生者自體皆空 如？瓶衣蕃等諸物 彼法各各自有因緣 世間薪草士所作器水蜜乳等 將來將去及舉掌等 又復寒熱風等障中諸受用法 因緣生故皆無自體
如是如是我語因緣和合而生 如是得言無有自體 若無自體如是得言無自體成
如是空語世間受用 是故汝言無自體故汝語亦空 則不能遮諸法自體 是義不然
khyod kyis ni dṅos po rnams kyi stoṅ pa ñid kyi don khoṅ du chud par khyod kyi tshig raṅ bźin med pa yin pa’i phyir | dṅos po rnams kyi raṅ bźin ’gog pa mi ’thad de źes klan ka tshol ba smra bar byed de |
’dir ni dṅos po rnams rten nas ’byuṅ ba gaṅ yin pa de ni stoṅ pa ñid yin no ||
ci’i phyir źe na | raṅ bźin med pa ñid yin pa’i phyir ro || dṅos po gaṅ dag rten ciṅ ’brel bar ’byuṅ ba de dag ni raṅ bźin daṅ bcas pa ma yin te | raṅ bźin med pa’i phyir ||
ci’i phyir źe na | rgyu daṅ rkyen la ltos pa daṅ bcas pa’i phyir ro || gal te dṅos po rnams raṅ bźin gyis yod pa ni rgyu daṅ rkyen med kyaṅ yod par ’gyur ba źig na |
de ltar yaṅ ma yin pas de’i phyir raṅ bźin med pa yin te | des na stoṅ pa’o || źes bya bar ’thad do ||
de bźin du ṅa’i tshig kyaṅ rten ciṅ ’brel bar ’byuṅ ba yin te | de’i phyir raṅ bźin med do || raṅ bźin med pa ñid yin pa’i phyir stoṅ pa’o źes bya bar ’thad pa yin no ||
ji ltar bum pa daṅ snam bu la sogs pa rten ciṅ ’brel bar ’byuṅ ba ñid yin pa’i phyir raṅ bźin stoṅ pa yin pa sbraṅ rtse daṅ | chu daṅ | ’o thug ’dzin pa daṅ | len pa daṅ | graṅ ba daṅ | rluṅ daṅ | ñi mas yoṅs su skyob bar nus pa
de bźin du ṅa’i tshig kyaṅ rten ciṅ ’brel par ’byuṅ ba yin pa’i phyir raṅ bźin med pa yin yaṅ dṅos po rnams raṅ bźin med par rab || tu sgrub par nus pa yin pas
de la khyod kyi tshig raṅ bźin med pa ñid yin pa’i phyir dṅos po thams cad kyi raṅ bźin ’gog pa ’thad pa ma yin no źes smras pa gaṅ yin pa de mi ruṅ ṅo ||
You have not understood the meaning of the voidness of the things. So you have set out to criticize me, saying: ‘Since your statement is devoid of an intrinsic nature, the negation of the intrinsic nature of the things is not valid’.
That nature of the things which is dependent is voidness.
- Why - Because it is devoid of an intrinsic nature. Those things which are dependently originated are not, indeed, endowed with an intrinsic nature; for they have no intrinsic nature.
- Why? - Because they are dependent on causes and conditions. If the things were by their own nature, they would be even without the aggregate of causes and conditions.
But they are not so. Therefore they are said to be devoid of an intrinsic nature, and hence void.
Likewise it follows that my statement also, being dependently originated, is devoid of an intrinsic nature, and hence void.
- But things like a cart, a pot, a cloth, etc., though devoid of an intrinsic nature because of being dependently originated, are occupied with their respective functions, e.g., carrying wood, grass and earth, containing honey, water and milk, and protecting from cold, wind and heat.
Similarly this statement of mine, though devoid of an intrinsic nature because of being dependently originated, is engaged in the task of establishing the being-devoid-of-an-intrinsic-nature of the things.
- In these circumstances, your statement: ‘Your statement, being devoid of an intrinsic nature, is void, and, being void, it cannot negate the intrinsic nature of all things’, is not valid.
Complete text
Verse 1-10