18. Dharmasvabhāva
But further, son of good family, in the perspective of the essential character of the dharma (dharmasvabhāva), the bodhisatva may grasp an essential character, thinking: “I have fully understood (abhisambuddha) the dharmas.”
But, how then has the Tathāgata understood (abhisaṃbuddha) the dharmas?
[It is like this:] their nature is [like] illusion (māyāsvabhāva) because it is not established in reality (apariniṣpanna);
their nature is [like] a dream (svapna) because it transcends perceptual fields (viṣayātikrantatarayogena);
their nature is [like] a mirage (marīci) because there is no birth (atyantānutpanna);
their nature is [like] a reflected image (pratibhāsa) because it is unchanging (asaṃkrānti);
their nature is [like] a reflection (pratibimba) because it is devoid of intrinsic nature (niḥsvabhāva);
their nature is empty (sūnya) because it is dependent (aparādhīna);
their nature is without distinguishing mark (animitta) because it is beyond thought-constructions (nirvikalpa);
their nature is wishless (apraṇihita) because it is not attached to thoughts (cittāsaṅga);
their nature has no desire (rāga) because it is free from all desires (sarvarāgavigata);
their nature is unconditioned (asaṃskṛta) because there is no any calculation (asaṃkhya).
Thus, son of good family, based on the information (prajñapti) in conventional expressions (vyavahāra) of others I was fully awakened (abhisaṃbuddha) to such dharmas,
but still, their essential character (dharmasvabhāvalakṣaṇa) is inexpressible in words.
Even though the bodhisattva, who wishes to grasp the dharmas, is fully awakened to dharmas with such an essential character, he still teaches other beings (parasatvapudgala) by means of syllables and explanations of language (akṣaranirukti).
yaṅ rigs kyi bu chos gaṅ gi ṅo bo ñid du ṅas chos rnams mṅon par saṅs rgyas pa de’i ṅo bo ñid du byaṅ chub sems dpa’ chos rnams gzuṅ bar bya’o ||
yaṅ ji lta bur de bźin gśegs pas chos rnams mṅon par rdzogs par saṅs (5) rgyas śe na |
yoṅs su ma grub pa’i tshul gyis sgyu ma’i ṅo bo ñid daṅ |
yul las śin tu ’das pa’i tshul gyis rmi lam gyi ṅo bo ñid daṅ |
śin tu skye ba med pa’i tshul gyis smig rgyu’i ṅo bo ñid daṅ |
mi ’pho ba’i tshul gyis mig yor gyi ṅo bo ñid daṅ |
raṅ bźin med pa’i tshul gyis (6) gzugs brñan gyi ṅo bo ñid daṅ |
rag las pa’i tshul gyis stoṅ pa’i ṅo bo ñid daṅ |
rnam par mi rtog pa’i tshul gyis mtshan ma med pa’i ṅo bo ñid daṅ |
sems chags pa med pa’i tshul gyis smon pa med pa’i ṅo bo ñid daṅ |
’dod chags thams cad daṅ bral ba’i tshul (7) gyis ’dod chags med pa’i ṅo bo ñid daṅ |
graṅs thams cad las ’das pa’i tshul gyis ’dus ma byas pa’i ṅo bo ñid de |
de ltar rigs kyi bu tha sñad du gźan gyi rnam par rig pa la brten nas de ’dra bar chos de ṅas mṅon par rdzogs par saṅs rgyas te |
gaṅ chos de’i (268a1) ṅo bo ñid kyi mtshan ñid de ni tshig gis brjod par mi nus so ||
de la chos rnams ’dzin par ’dod pa’i byaṅ chub sems dpa’ de lta bu’i ṅo bo ñid kyi chos rnams mṅon par rdzogs par saṅs rgyas par bya ste | yi ge daṅ ṅes pa’i tshig gis kyaṅ sems can gźan rnams (2) daṅ | gaṅ zag gźan dag la bstan par bya’o ||
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I. The Occasion