atha vā yathā kasyacit puruṣasya nirmitakāyāṃ striyāṃ svabhāvaśūnyāyāṃ paramārthataḥ strīyam ity asadgrāhaḥ syāt, evaṃ tasyāṃ tenāsadgrāheṇa sa rāgam utpādayet |
tathāgatena vā tathāgataśravakeṇa vā nirmitako nirmitaḥ syāt | tathāgatādhiṣṭhānena vā tathāgataśrāvakādhiṣṭhānena vā sa tasya tam asadgrāhaṃ vinivartayet |
evam eva nirmitakopamena śūnyena madvacanena nirmitakastrīsadṛśeṣu sarvabhāveṣu niḥsvabhāveṣu yo ’yaṃ svabhāvagrāhaḥ sa nivartyate |
tasmād ayam atra dṛṣṭāntaḥ śūnyatāprasādhanaṃ pratyupapadyamāno netaraḥ |
此偈明何義 如化婦女實自體空 如或丈夫於化女身 生實有想起於欲心 彼虛妄取諸法亦爾
彼或如來如來弟子聲聞之人 為迥彼人虛妄取心 或是如來威神之力 如來弟子聲聞威力 化作化人
如是如是語空如化 如化婦女無自體空 法如是空 取法自體能遮令迥
如是如是以此空喻能成空義 我則相應非汝相應 偈言
yaṅ na ji ltar skyes bu kha cig sprul pa’i bud med raṅ bźin gyis stoṅ pa yin pa la don dam par bud med do sñam du log par ’dzin par ’gyur ro || de’i phyir de log par ’dzin pa des de’i ’dod chags bskyed pa la
de bźin gśegs pa’am | de bźin gśegs pa’i ñan thos kyis sprul pa źig sprul la | des de’i log par ’dzin pa de zlog par byed do ||
de bźin du ṅa’i tshig stoṅ pa sprul pa lta bus dṅos po thams cad kyi raṅ bźin med pa sprul pa’i bud med daṅ ’dra ba dag la raṅ bźin yod par ’dzin pa gaṅ yin pa zlog par byed do ||
de bas na ’dir stoṅ pa ñid du rab tu bsgrub pa la dpe ’di ’thad pa yin gyi | cig śos ni ma yin no ||
Or suppose that in an artificial woman, void of an intrinsic nature, some man should have the false notion that it is really a woman and, as a result of that false notion, should feel desire for her.
The Tathāgata or a disciple of the Tathāgata would [then] create an artificial man [and] the latter would dispel the false notion of that man, through the power of the Tathāgata or of the disciple of the Tathāgata.
Likewise, by my void statement, comparable to the artificial man, is prevented the idea of an intrinsic nature in all things which are devoid of an intrinsic nature and comparable to the artificial woman.
Thus, this is an appropriate example for establishing voidness, not the other one.
Complete text
Verse 1-10