Предлагаю открыть раздел Бон. Это поднимет уровень дискуссий и раскрутит форум.

Дхармы и есть виды опыта, ничего больше не нужно.

The Saṃdhinirmocana Sūtra (Chinese: 解深密經, English: “Unfurling the Real Meaning,” or “Unraveling the Bonds”) is one of the most important Mahāyāna sūtras, especially for the Yogācāra school explains the first nature as “determination by means of names and conventional terms (nāma saṃketavyavasthāpanam) of self-nature (svabhāva) and specifications (viśeṣa) in the sign of something conditioned (saṃskāranimitta) in speaking of form (rūpa), etc. For this sūtra the dependent (paratantra) appears to be the dharmic world itself, although this world is not comprised of individual dharmas possessing self-nature (svabhāva) as believed by the ignorant, but a plenum of mutually conditioned things in a constant state of flux. The pariniṣpanna is simply stated as the middle aspect (i.e. paratantra) eternally devoid of the first aspect (i.e. parikalpita) which is itself devoid of selfnature (niḥsvabhāva) and consequently without correspondence to anything absolute (apariniṣpanna). This sūtra in chapter VII verses 3-6, in particular expresses the doctrine of emptiness of all phenomena in reference to the three emptinesses (niḥsvabhāvatā) relevant to these three natures. (3) All phenomena are declared empty (niḥsvabhāva) by reference to the threefold emptiness (niḥsvabhāvatā) which is emptiness regarding identity (lakṣaṇa), arising (utpatti) and the ultimate (paramārtha). (4) The emptiness regarding identity (lakṣaṇaniḥsvabhāvatā) is the imagined nature, since it is established by names (nāma) and conventional symbols (saṃketa) and not by itself. (5) The emptiness regarding arising (utpattiniḥsvabhāvatā) is the dependent nature, since it arises from the force of other conditions (parapratyaya) and not by itself (na svatas). (6) The emptiness regarding the ultimate (paramārthaniḥsvabhāvatā) is the dependently originated phenomena (dharmāḥ pratītyasamutpannāḥ), which are empty by virtue of the emptiness regarding arising and also by virtue of the emptiness regarding the ultimate. The pure object (viśuddhālambana) in phenomena is the ultimate and since it is not the dependent nature it is called the emptiness regarding the ultimate. The consummated nature is also called emptiness regarding the ultimate, because of the selflessness (dharmanairātmya) of phenomena. Since the ultimate is manifested by the emptiness of all phenomena, it is called emptiness regarding the ultimate. As a result, all phenomena (dharma) are empty (śūnya) of own being (svabhāva) since they depend on other phenomena for their being and hence they do not exist by virtue of themselves. For emptiness regarding the ultimate is manifested by the selflessness of phenomena, they are unborn, undestroyed, originally calm and essentially extinguished. It is always (nityakāla) and eternally (śāśvatakāla) persistent. To the extent that it is the essence of phenomena (dharmadharmatā), which is unconditionend (asaṃskṛta) and exempt from defilements (vigatakleśa), i.e. empty in its origination.

Huynh Thi Ha Vy (Ven. Thich Nu An Hanh) - Śūnyatā from Madhyamaka to Early Yogācāra Philosophy - 2015

Слово "нисвабхавата" употребляется в общем значении "пустоты" - а не в одном из аспектов пустотности.
Нисвабхавата не входит в список пустот как один из аспектов, а является общим понятием пустоты для списка.
В нисвабхавате-пустоте выделяются аспекты, составляющие тот или иной список видов пустоты.

Дхармы нирваны не стоят за дхармами сансары и не сочетаются с ними. Нирвана и сансара это разные, несовместимые виды опыта.

Нет, Германн, это вы с какого-то перепоя вдруг решили, что 18 видов пустоты — это виды "пустоты от самобытия".