Hi Rett, Geoff, Nina, etc.


It's an interesting philosophical point, exploring the relation
between different aspects such as impermanence, emptiness, etc.

There's an essay on sabhava and sunna in the patisambhidamagga
available on www.ocbs.org.

Regarding the translations, i think Nanamoli's, as usual is very
precise and accurate, though sometimes a little opaque. For the
first question, we might say more idiomatically in English, how is
change void?, or:

In what sense is change empty?

I see no problem in retaining the literal instrumental usage in the
second line. Nanamoli keeps 'born' as the literal rendering
of 'jaata', which is right but obscure; the meaning is 'presently
arisen':

Materiality that is presently arisen is empty by its own nature

The last line perhaps needs to be rendered a little more
idiomatically. Here it is obvious that 'viparinata', rendered
by 'changed', really means 'ceased':

Materiality that has disappeared is both changed and empty.


thanks for raising this interesting snippet,


in Dhamma

Bhante Sujato

> >
> > Katama.m viparinaamasuñña.m
> > jaata.m ruupa.m sabhaavena suñña.m,
> vigata.m ruupa.m viparinatañ c'eva suññañ ca

> Ven. Nanamoli's translation:
> N: Treatise on Voidness, (XX, p. 357):

> 5. What is voidness in change? Born materiality is void of

individual

> essence (sabhaava);
> disappeared nateriality is both changed and void.
>