དྲན་པ་ཉེ་བར་གཞག་པ་ཞེས་བྱ་བ་ནི་ཆོས་ཐམས་ཅད་དྲན་པ་དེ་ལ་གཞོག་པར་བྱེད་ཅིང་ཉན་ཐོས་སམ། རང་སངས་རྒྱས་སམ། སངས་རྒྱས་ཀྱི་ཆོས་ཇི་སྙེད་ཆོས་སུ་གདགས་པ་དེ་དག་ཐམས་ཅད་མ་ལུས་པར་དྲན་པ་དེ་ལ་འཇོག་སྟེ དྲན་པ་དེ་ཡང་བརྗེད་པར་མི་བྱེད། ཕྱི་མའི་མཐའི་ཡང་བར་དུ་རྨོངས་པར་མི་བྱེད་དོ། ། ཆོས་ལ་ཆོས་ཀྱི་རྗེས་སུ་ལྟ་ཞིང་དྲན་པ་ཉེ་བར་གཞག་པའོ། ། ཞེས་བྱ་བ་དེ་ནི་བསྟན་པ་དཔག་ཏུ་མེད་པ་སྟེ། ཀུན་ཏུ་སྤྱོད་ཡུལ་མ་ཡིན་པ། སངས་རྒྱས་ཀྱི་ཆོས་ཐམས་ཅད་ལ་ཡང་དག་པར་འདུ་བ། སེམས་ཅན་ཐམས་ཅད་ཀྱི་སེམས་ཚིམ་པར་བྱེད་པ། བདུད་ཐམས་ཅད་འདུལ་བ། རང་བྱུང་བར་རྟོགས་པའི་ཕྱིར་ཏེ།
“What is truth? It is the fact that there is no self, no being, no life force, and no person. This is what is known as truth. What is untruth? It is the view that there is a self, a being, a life force, or a person. It is the view of annihilation, the view of permanence, the view of existence, and the view of nonexistence. This is what is known as untruth. Thus, Śāriputra, all phenomena are true, and all phenomena are untrue. How so? When one understands emptiness, freedom from attributes, and freedom from aspirations all phenomena are true. If one tends to think in terms of me and mine, all phenomena are untrue. When the bodhisatva dwells on phenomena and observes phenomena, he does not perceive any phenomena [MS.128.b] that are anything other than the qualities of the Buddha, that do not lead to awakening, that do not lead to buddhahood, that do not lead to the path, that do not lead to liberation, and that do not lead to release. Because he sees all phenomena as release, he attains the kind of great compassion that is called unhindered. He comes to the conclusion that the corruptions of all sentient beings are made up. He reflects, ‘They are not connected with the vices—they are beyond the vices.’ How so? Because they genuinely engage with the explicit meaning of things, they do not accumulate the vices, they do not heap them up, and awakening comes about through this realization. The true nature of vices is the true nature of awakening, and the true nature of awakening is the true nature of vices. If one bears in mind that this is the way things are, then one does not, in fact, keep focus or place one’s mindfulness on anything at all. This is the very state of knowing the way things actually are, and this is why the totality of phenomena is referred to as the very state of things. The constant state of the totality of phenomena is the constant state of the element of beings, and the constant state of the element of beings is the constant state of the element of space. This is why it can be said that all phenomena are like space. The bodhisatva who dwells on phenomena and observes phenomena relies upon the truth of the Buddha, and in this he is in fact relating to all phenomena as the truth of the Buddha. He develops the knowledge of destruction, but he does not attain the destruction of the unconditioned. He attains the knowledge of nonarising, but he still takes birth because of his concern for sentient beings, while not abandoning his ultimate goal of nonbirth.
Bodhisattva, Buddha, Teachings