Visuddhimagga XVI-91

 Nirodhasuññāni vā tīṇi, nirodho ca sesattayasuñño. Phalasuñño vā ettha hetu samudaye dukkhassābhāvato, magge ca nirodhassa, na phalena sagabbho pakativādīnaṃ pakati viya. Hetusuññañca phalaṃ dukkhasamudayānaṃ nirodhamaggānañca asamavāyā, na hetusamavetaṃ hetuphalaṃ samavāyavādīnaṃ dviaṇukādi viya. Tenetaṃ vuccati –

或者（苦集道）三者是灭空、灭是其余三者空。或者因（集、道）是果（苦灭）的空，因为集中无有苦故，道中无有灭故。不像自性论者（数论派）所说的自性，果不是含于因中的。果（苦灭）是因（集道）的空，因为苦与集、灭与道不结合之故。不像合论者（胜论派）所说的二微等，因不是与因的果结合的。所以这样说：

Ñ(XVI,91): Or three are void of cessation, and cessation is void of the other three. Or the cause is void of the result, because of the absence of suffering in the origin, and of cessation in the path; the cause is not gravid with its fruit like the Primordial Essence of those who assert the existence of Primordial Essence. And the result is void of the cause owing to the absence of inherence of the origin in suffering and of the path in cessation; the fruit of a cause does not have its cause inherent in it, like the two atoms, etc., of those who assert inherence. Hence this is said:

‘‘Tayamidha nirodhasuññaṃ, tayena tenāpi nibbuti suññā;

Suñño phalena hetu, phalampi taṃhetunā suñña’’nti.

Evaṃ tāva suññato vinicchayo veditabbo.

Ekavidhādivinicchayakathā

三者是灭空，灭是三者空，

因是果的空，果亦是因空。

──如是当知先以空的抉择说──

Ñ: 'Here three are of cessation void;

Cessation void, too, of these three;

The cause of its effect is void,

Void also of its cause the effect must be'.

This in the first place is how the exposition should be understood as to void. [514]