Le Traité de la Grande Vertu de Sagesse, page 1167, paragraph 5, Fixation of Attention on the Dharmas, paragraph. The yogi asks himself what thought depends on, Sanskrit word in brackets, and what controls thought, full stop. all being well considered, he does not see that thought has a master. Sanskrit word in brackets, full stop. The dharmas being the result of a complex of causes and conditions, Sanskrit word in brackets, are not autonomous, Sanskrit word in brackets, semicolon. Not being autonomous, they do not have an own nature, Sanskrit word in brackets, semicolon. Not having an own nature... They do not have self. In brackets, atman, full stop, footnote, self with a capital S. If there is no atman, what then controls thought, question mark, paragraph?

[01:06]

Question hyphen one. There must be an Atman, full stop, why, question mark, if thought, in brackets, citta, controls the body, in brackets, kaya, there must also be an Atman to control thought, full stop, question mark. Just as the master of a kingdom, Sanskrit word in brackets, controls the general, Sanskrit word in brackets, and the general controls the soldier, Sanskrit word in brackets, there must also be an Atman to control the thought, and there must be a thought to control the body, so that it can enjoy the five objects of enjoyments. Sanskrit word in brackets, full stop.

[02:08]

Paragraph two. Furthermore, everybody having his own personal thought, Sanskrit word in brackets, we know that there really is an Atman, full stop. If it was only because of a wrong judgment concerning the body and thought that one supposes an Atman, how would one not create the idea of an Atman with regard to others? Full stop. Owing to this mark, we know that everybody has an Atman. Paragraph. Reply. Hyphen. One. If, comma, thought controlling the body, comma, there was an Atman to control thought, there should also be somebody to control the Atman. Full stop.

[03:09]

If there was still somebody else to control the Atman, there would be infinite regression. Sounds good word in brackets, semicolon. As there would still be somebody else to control the Atman, there would be two Atmans, full stop, paragraph. If there is no Atman to control thought, there cannot be but thought to control the body, full stop. You take thought as being dependent on a person, Sanskrit word in brackets. But with thought being absent, the person, Sanskrit word in brackets, has no object of knowledge, Sanskrit word in brackets. And having no object of knowledge, how could it control thought?

[04:12]

Question mark. If the person had the characteristics of knowledge, Sanskrit word in brackets, why then still resort to thought? That is why we know that only thought shows the characteristics of knowledge. Sanskrit word in brackets will stop. Therefore, it can control the body and does not depend on a person. Sanskrit word in brackets, full stop. It is just like fire, Sanskrit word in brackets, which by nature can burn objects without man's Sanskrit word in brackets intervention, full stop. Paragraph, objection, hyphen. Even though fire has the power to burn,

[05:16]

It would not be used without man. Semicolon. Even though thought has the characteristics of knowledge, Sanskrit words and brackets, it would not be controlled without a person. Sanskrit word and brackets will stop. Paragraph. Answer. Hyphen. The dharmas exist, and as far as they have their own characteristics, Sanskrit word and brackets will stop. The person having no characteristics does not exist, full stop. You consider the inhaled and exhaled, Sanskrit word in brackets, breath, comma, suffering and happiness, Sanskrit word in brackets, et cetera, as characteristics of a person, semicolon. But this is not exact. Sanskrit word in brackets, full stop.

[06:22]

Why? Question mark. Because exhaling, inhaling, etc., are characteristics of the body. And the fact of feeling pain, happiness, etc., is characteristic of thought. Why make of the body and thought characteristics of the person? Question mark, paragraph. Furthermore, it happens that fire, Sanskrit word in brackets, burns things by itself without having to rely on man, Sanskrit word in brackets for it, full stop. It is only by metaphor that one says that man burns something, full stop. You have fallen into an unmaintainable position.

[07:24]

Sanskrit word in brackets, full stop. Why, question mark? Because the person, in brackets, purusha, is man, in brackets, buddhala, and one cannot compare man to man, full stop. Paragraph 2. In addition, you said, colon, open quotation marks, because everybody has his own personal thought, Sanskrit word in brackets, we know that there really is an Atman, full stop. If it was only because of a wrong judgment, Sounds a good word in brackets. Concerning the body and thought that one supposes an Atman, how would one not create the idea of an Atman with regard to others?

[08:28]

Without knowing whether the Atman is or is not, You ask why one would not create the idea of an Atman with regard to others, full stop. The distinctions between one's own body and the body of others exists in terms of the Atman, full stop. But the Atman is non-existent. Sanskrit word in brackets, full stop, in square brackets. The characteristics which one attributes to him, close square brackets, colon, material, Sanskrit word in brackets or immaterial Sanskrit word in brackets comma permanent Sanskrit word in brackets or impermanent Sanskrit word in brackets finite Sanskrit word in brackets or infinite Sanskrit word in brackets comma mobile Sanskrit word in brackets

[09:51]

or immobile, Sanskrit word in brackets comma, knowing, Sanskrit word in brackets or ignorant, Sanskrit word in brackets comma, active, Sanskrit word in brackets or inactive, Sanskrit word in brackets comma, autonomous, Sanskrit word in brackets, or non-autonomous, Sanskrit word in brackets, colon, all these characteristics of the Atman do not exist, Sanskrit word in brackets, comma, as it was said above in the chapter on the Atman, full stop, paragraph. For multiple reasons of this kind, the yogi considers the dharmas as being born from complex causes and conditions, and that there are no true dharmas which are equipped with an atman, full stop. That is what is called the fixation of attention on the dharmas, Sanskrit word in brackets, full stop, paragraph.

[10:56]

This is the end of paragraph five. Paragraph six, fixation on self by connection or as object. Paragraph, the four connections of attention, Sanskrit word in brackets, are three kinds, colon. One, fixation of attention on self, Sanskrit word in brackets, semicolon. 2. Fixation of attention by connection. Sanskrit word in brackets semicolon. 3. Fixation of attention as object. Sanskrit word in brackets full stop paragraph. 1. What is fixation of attention on self? Sanskrit word in brackets, question mark. The wisdom, Sanskrit word in brackets, which contemplates the body, Sanskrit words in brackets, is the fixation of attention on the body.

[12:00]

Full stop, hyphen. The wisdom which contemplates the sensations, Sanskrit word in brackets, is a fixation of attention on sensation, full stop hyphen. The wisdom which contemplates thoughts, Sanskrit word in brackets, is the fixation of attention on thought, full stop hyphen. The wisdom which contemplates the dharmas is the fixation of attention on the dharmas, full stop. Such is the fixation of attention on self, full stop, paragraph. 2. What is the fixation of attention by connection? Sanskrit word in brackets, question mark. When they contemplate the body at the head of the list, The dharmas of the path, in brackets, other than prajna, born from causes and conditions, Sanskrit word in brackets, comma, impure, Sanskrit word in brackets, or pure, Sanskrit word in brackets, are the fixation of attention on the body, full stop, hyphen.

[13:24]

When they contemplate the sensations, thoughts or the dharmas at the head of the list, the dharmas of the path, in brackets, other than prajna, born from causes and conditions, comma, impure or pure, are the fixation of attention on sensations, thought, all the dharmas, respectively. Full stop. Such is the fixation of attention by connection. Full stop, paragraph. 3. What is a fixation of attention as object? Sanskrit word in brackets, question mark. All the material dharmas, Sanskrit word in brackets, that is, the ten foundations of knowledge, Sanskrit word in brackets, and a small part of the dharma-yatana are the fixation of attention on the body.

[14:40]

Full stop, hyphen. The six kinds of sensations, that is, the sensation through contact with the eye, Sanskrit word in brackets, and the sensations through contact with the ear, Sanskrit word in brackets, the nose, Sanskrit word in brackets, the tongue, Sanskrit word in brackets, comma, the body, Sanskrit word in brackets, and the mind, Sanskrit word in brackets, are the fixation of attention on sensation, full stop hyphen. The six kinds of knowledge, that is, knowledge of the eye, Sanskrit word in brackets, and knowledge of the ear, the nose, the tongue, the body and the mind are the fixation of attention on thought, full stop hyphen.

[15:51]

The aggregate perceptions, Sanskrit word in brackets, comma, the aggregate impulses, Sanskrit word in brackets, and the three unconditioned ones, Sanskrit word in brackets, are the fixation of attention on the dharmas. Such is the fixation of attention as object, full stop, paragraph. The fixation of attention on self, Sanskrit word in brackets, having the wisdom in brackets prajna as its nature, is immaterial, Sanskrit word in brackets, comma, invisible, Sanskrit word in brackets, comma, non-resistant, Sanskrit word in brackets, sometimes impure, Sanskrit word in brackets, and sometimes pure, Sanskrit word in brackets, points of suspension, full stop, paragraph.

[17:01]

Such matters are expounded at length in the Chinese word, quotation marks, the thousand aporias, close quotation marks, full stop. This is the end of paragraph number six. Seven. Internal, external, or mixed fixation. In square brackets. One. With regard to Sanskrit word. Close square bracket. Question. Full stop. Hyphen. What is the internal body? Sanskrit word in brackets. Semicolon. What is the external body? Sanskrit word in brackets. N. As everything is already included, Sanskrit word in brackets, in the internal and external body, why does the sutra still speak of a contemplation relating to both the internal and external body?

[18:25]

Sanskrit word in brackets, question mark, paragraph, answer. full stop, hyphen. One's own body, Sanskrit word in brackets, is internal, semicolon. The body of others, Sanskrit word in brackets, is external, full stop, paragraph. There are two kinds of one's own body, Sanskrit word in brackets, colon. One. Inside the body are the impurities. Sanskrit word in brackets, semicolon. Two. Outside the body are the skin.

[19:29]

Sanskrit word in brackets, comma. the hair on the body, Sanskrit word in brackets, the nails, Sanskrit word in brackets, comma, the hair on the head, Sanskrit word in brackets, etc., full stop, paragraph. Furthermore, When the yogi contemplates a swollen Sanskrit word in brackets and decaying Sanskrit word in brackets corpse, Sanskrit word in brackets, understands its characteristics, Sanskrit word in brackets, and, open quotation marks, examines his own body, saying to himself, colon, this body also is of the same nature, of the same constitution, and has not gone beyond this state of things.

[20:41]

closed quotation marks, Sanskrit quotations in brackets, comma, then the corpse, Sanskrit word in brackets, is the, in quotation marks, external, closed quotation marks, body, whereas the body of the yogi is the internal body, full stop, paragraph. If the yogi may be seeing a pretty woman that's attached to her through thought, and then contemplates the impurities, Sanskrit word in brackets, of this female body, then it's a case of an external body.

[21:49]

But if the yogi recognizes his own body as being just the same, then it's a case of an internal body. Full stop, paragraph. Furthermore, the five organs are the internal body, whereas the five objects Sanskrit word in brackets, etc., represent the external body. Full stop. Paragraph. The four great elements, Sanskrit word in brackets, represent the internal body, whereas the byproducts,

[23:02]

of the four great elements Sanskrit word in brackets represent the external body full stop paragraph the area where one feels pain Sanskrit word in brackets and happiness Sanskrit word in brackets is the internal body, semicolon. The area where one feels neither pain nor happiness is the external body, full stop, paragraph. One's own body, Sanskrit word in brackets, and the organs Sanskrit word in brackets, comma, the I, Sanskrit word in brackets, et cetera, are the internal body, semicolon.

[24:14]

The spouse, Sanskrit word in brackets, comma, the son, Sanskrit word in brackets, the riches, Sanskrit word in brackets, comma, the fields, Sanskrit word in brackets, the house, Sanskrit word in brackets, and other things of use represent the external body, full stop. How is that? Question mark. Insofar as The material dharmas are all objects of the fixation of attention on the body . First, the yogi scrutinizes the internal body in order to know

[25:18]

whether there is a pure Sanskrit word in brackets, comma, eternal Sanskrit word in brackets, and happy Sanskrit word in brackets, atman, comma, but examine and thoroughly scrutinize as he may, there is no in brackets Sanskrit word, atman, as it was said above, in brackets, page 1167, with regard to the examination of the dharmas, full stop, paragraph. But if he doesn't find an atman when he examines the internal body, maybe it's because this Atman is on the outside.

[26:39]

Sanskrit word in brackets, full stop. Why? Question mark. Because external things, Sanskrit word in brackets, are a subject of attachment, Sanskrit word in brackets, for all beings, full stop. But when the yogi examines the external body, he finds that there is no Atman either, full stop, paragraph. So the yogi reflects thus, colon, open quotation marks. When I examine myself internally, Sanskrit words and brackets I didn't find the Atman and I asked myself whether he wasn't on the outside .

[27:45]

But when I examined things externally, I did not find him either. Full stop. I ask myself if the Atman is not an illusion. Sanskrit word in brackets, full stop. Therefore, I must now examine the inside and the outside simultaneously . Examining the inside and examining the outside are two distinct operations . Examining At the same time, Sanskrit word in brackets and simultaneously Sanskrit word in brackets in square brackets, the inside and the outside are joint operations, exclamation mark, close quotation marks.

[29:24]

But whether he examines in square brackets the inside and the outside, close square brackets, together or separately, the atman is nowhere. Sanskrit word in brackets, colon. The examination, therefore, has come to an end. Full stop, paragraph. Two, with regard to Sanskrit word, full stop question, full stop hyphen, concerning the fixation of attention on the body, Sanskrit word in brackets, there can be question of an internal body and external body, full stop.

[30:28]

But here, all the sensations, Sanskrit word in brackets, are included, Sanskrit word in brackets, in the external foundations of knowledge. Sanskrit word in brackets, semicolons. How can one make a difference between internal sensations, Sanskrit word in brackets, and external sensations, Sanskrit word in brackets? Paragraph. Answer, hyphen, the Buddha said, colon, open quotation marks, there are two kinds of sensations, colon, The bodily sensation, Sanskrit words in brackets, and the mental sensation, Sanskrit words in brackets, close quotation marks, full stop. The bodily sensation is external, Sanskrit word in brackets, and the mental sensation is internal, Sanskrit word in brackets, full stop, paragraph.

[31:41]

Furthermore, the sensations associated with the in brackets first, close brackets, five knowledges, Sanskrit word in brackets, are external. And the sensation associated with mental knowledge, Sanskrit word in brackets, is intial, full stop, paragraph. The sensations arise through their dependence on the twelve foundations of knowledge, Sanskrit word in brackets, full stop. The group of the six internal foundations, Sanskrit word in brackets, produces the sensations which are internal, semicolon.

[32:48]

The group of the six external foundations, Sanskrit word in brackets, produces sensations which are external, closed-stop paragraph. The coarse sensation, Sanskrit word in brackets, is external, semicolon. The subtle sensation, Sanskrit word in brackets, is internal, full stops, paragraph. There are two kinds of pains, Sanskrit word in brackets, colon. The internal pain and the external pain. full stop, paragraph. Small letter A, full stop. There are two kinds of internal pain. Sanskrit words in brackets, colon. The bodily pain, Sanskrit words in brackets, and the mental pain, Sanskrit words in brackets, full stop, hyphen.

[34:00]

the bodily pain, these are the 104 illnesses, Sanskrit word in brackets, comma, ailments of the body, Sanskrit word in brackets, comma, ailments of the head, Sanskrit word in brackets, comma, etc., colon, that is the bodily pain, full stop hyphen. The mental pain, that is sorrow, Sanskrit word in brackets, sadness, Sanskrit word in brackets, comma, hate, Sanskrit word in brackets, comma, fear, Sanskrit word in brackets, comma, jealousy, Sanskrit word in brackets, comma, doubt, Sanskrit word in brackets, et cetera, colon, that is, the mental pain, full stop.

[35:19]

These two pains united represent the internal pain. Full stop. Paragraph. Small letter B. Full stop. There are two kinds of external pain. Sanskrit word in brackets. Colon. One. The king. Sanskrit word in brackets. Comma. The victorious enemy, Sanskrit word in brackets, comma. The evil thief, Sanskrit word in brackets, comma. The lion, Sanskrit word in brackets, comma. The tiger, Sanskrit word in brackets, comma. The wolf, Sanskrit word in brackets, comma. The snake, Sanskrit word in brackets, and other nuisances, Sanskrit word in brackets, semicolon.

[36:32]

Two, the wind, Sanskrit word in brackets, comma, RAIN , COLD , HEAT , THUNDER , LIGHTNING , THE FLESHES OF LIGHTNING, etc., These two kinds of pains represent the external pain. Full stop, paragraph. The same applies for the pleasant sensation, Sanskrit word in brackets, and for the sensation which is neither unpleasant nor pleasant, Sanskrit word in brackets, full stop, paragraph.

[37:37]

Furthermore, the sensation which takes for object Sanskrit word in brackets in internal dharma is a internal sensation. Semicolon. That which takes for object in external dharma is a external sensation. Full stop paragraph. In addition, the 108 sensations are internal sensations, semicolon. The others, Sanskrit word in brackets, are external sensations, full stop, paragraph. Three, with regard to Sanskrit word, Thought, in brackets, citta, is included, Sanskrit word in brackets, in the internal foundations of knowledge.

[39:03]

Sanskrit word in brackets, kolan. How can the sutra say that the yogi, open quotation marks, also contemplates thought externally? Close quotation marks. Sanskrit words in brackets, question mark, paragraph. Answer, full stop, hyphen. even though thought is included in the internal foundations of knowledge. When it takes for object, Sanskrit word in brackets, an external Dharma, then it is an external thought. And when it takes an internal Dharma for object, then it is an internal thought. Full stop. Paragraph. Mental knowledge, Sanskrit word in brackets, is an internal thought, and the, in brackets, first, close brackets, five knowledges, Sanskrit word in brackets, are external thoughts, full stop, paragraphs.

[40:21]

Concentrated thought which penetrates in ecstasy is an internal thought . Distracted thought is an external thought . The thought associated with the five internal obstacles, Sanskrit word and brackets, or with the seven internal links of enlightenment, Sanskrit word and brackets, is an internal thought, semicolon. The thought associated with the five external obstacles, Sanskrit word in brackets, or with the seven external links of enlightenment, Sanskrit word in brackets is an external thought, full stop, paragraph.

[41:36]

For different reasons of this kind, one distinguishes between internal thought, external thought, and thought which is at the same time internal and external. Full stop, paragraph. Four. With regard to Sanskrit word, close brackets, question, full stop, hyphen. The fixation of attention on the dharmas, Sanskrit word in brackets, is included, Sanskrit word in brackets, in the external foundations of knowledge, Sanskrit word in brackets, colon. How can the sutra say that the yogi, open quotation marks, also contemplates the Dharma internally, closed quotation marks, Sanskrit words in brackets, question mark, paragraph.

[42:49]

Answer, full stop, hyphen. Apart from sensation, Sanskrit words in brackets, there are other mental Dharmas, Sanskrit words in brackets, full stop. The mental dharmas which have for object Sanskrit word in brackets an internal dharma are the internal dharmas. Semicolon. The mental dharmas which have for object an external dharma, comma, the unconditioned ones are Sanskrit word in brackets, or the formations not associated with thought, Sanskrit word in brackets, are the external dharmas, full stop, paragraph. In addition, the dharmas which are object, Sanskrit word in brackets, of mental knowledge, Sanskrit word in brackets,

[44:05]

are internal dharmas, as it was said by the Buddha, colon, open quotation marks, mental knowledge arises through dwelling on the object, closed quotation marks, Sanskrit words in brackets, full stop. Here, with the exception for sensation, Sanskrit words in brackets. The other mental dharmas, Sanskrit words in brackets, are internal dharmas, whereas the other formations not associated with thought, Sanskrit word in brackets, and the unconditioned dharmas are external dharmas, full stop. This is the end of paragraphs 5, 6, and 7 on the fixations.

[45:09]

Le traité de la grande vertu de sagesse, page 1187. The auxiliaries according to the Mahayana. Question, full stop, hyphen. As far as the teaching of the Mahayana goes, what is the meaning... Sanskrit word in brackets, of these 37 auxiliaries, question mark, paragraph. 1. The four fixations of attention. Paragraph, answer, full stop, hyphen. The Bodhisattva, Mahasattva, practices the four fixations of attention. Sanskrit word in brackets, full stop, paragraph. One. Fixation of attention on the body. Paragraph.

[46:12]

He contemplates his internal body as impermanent painful like an illness like an answer Sanskrit words in brackets a mess of flesh in the process of decay filled with impurities Sanskrit word in brackets, coma, oozing out of nine doors, Sanskrit word in brackets, and as a true itinerant latrine, full stop. In the same manner, he contemplates the repellent nakedness

[47:16]

of the body where there isn't one area which is pure. Full stop paragraph. This, open quotation marks, frame of bones, comma, covered with flesh and blood, comma, in an envelope of tendons, closed quotation marks, Sanskrit words in brackets, comma, this leather bag, comma, the causes and conditions, Sanskrit word in brackets, for which are the impure acts, Sanskrit word in brackets, of the previous existence, Sanskrit word in brackets.

[48:19]

In this present existence, Sanskrit word in brackets is provided with bath, Sanskrit word in brackets, flowers, Sanskrit word in brackets, perfumes, Sanskrit word in brackets, clothing, Sanskrit word in brackets, comma, food, Sanskrit word in brackets, comma, beds and chairs, Sanskrit word in brackets, comma, remedies and medicine, Sanskrit word in brackets, comma, etc., full stop. It is like a two-wheeled cart, Sanskrit words in brackets, which, pulled by the force of the ox, Sanskrit word in brackets, can put itself in motion.

[49:28]

The causes and conditions of the two existences fabricate the open quotation marks, cart, closed quotation marks, and drawn by this open quotation marks, ox, closed quotation marks, which is knowledge, Sanskrit word in brackets, it turns, comma, it goes, and comes back full stop paragraph. This body created out of the complex of the four great elements Sanskrit word in brackets is like a ball of foam Sanskrit word in brackets

[50:29]

comma, false, Sanskrit word in brackets, and without consistency, Sanskrit word in brackets, full stop, paragraph. This body is impermanent, Sanskrit word in brackets, and must perish at the end of a certain time. Full stop. The characteristics of the body, Sanskrit word in brackets, are neither inside the body, nor outside, nor between the two. Sanskrit words in brackets, full stop, paragraph. The body does not know itself, colon, it is ignorant, Sanskrit word in brackets, comma, inactive, Sanskrit word in brackets, comma, like the tiles, Sanskrit word in brackets, and the stones, Sanskrit word in brackets, comma,

[51:55]

of a wall . In this body, there are no definite bodily characteristics . There is no one who makes this body, nor anyone who has it made . In this body there is neither a previous term Sanskrit word in brackets nor a posterior term Sanskrit word in brackets nor a medium term Sanskrit word in brackets full stop paragraph. This body is always plagued by the 80,000 families of worms, Sanskrit word in brackets, comma, innumerable illnesses, Sanskrit word in brackets, comma, hunger and thirst, Sanskrit word in brackets, comma, cold and heat, Sanskrit word in brackets, and various infirmities, full stop, paragraph.

[53:23]

The Bodhisattva, Mahasattva, who regards the body in such a way knows that there isn't a body of one's own, Sanskrit word in brackets, nor a body of others, Sanskrit word in brackets full stop. There is neither a master nor an agent who has made this body . The body devoid of characteristics is born of unreal causes and conditions, Sanskrit word in brackets, colon. This body, which does not have a nominal existence, Sanskrit word in brackets, arises from causes and conditions of previous acts, Sanskrit word in brackets, full stop, paragraph.

[54:42]

Therefore, the bodhisattva says to himself, colon, I do not have to save the life of the body, full stop. Why? The bodily characteristics do not unite and they do not separate either. They do not come and do not go, they are not born, and not destroyed. Semicolon. They do not depend on anything. Full stop. Paragraph. Pursuing the examination of the body, he says to himself, colon, this body being without me, Sanskrit word in brackets and without mind Sanskrit word in brackets is empty Sanskrit word in brackets full stop being empty it does not have the characteristics Sanskrit word in brackets of male Sanskrit word in brackets

[56:11]

female, Sanskrit word in brackets, etc. Full stop. Being without characteristics, Sanskrit word in brackets, it should not be taken into consideration, Sanskrit word in brackets, full stop paragraph. Reflecting thus, the bodhisattva enters the door of knowledge Sanskrit word in brackets called none taking into consideration. Sanskrit word in brackets, full stop. He knows that the body should not be taken into consideration in the sense that it only arises from a complex of generative dharmic causes and conditions.

[57:16]

Sanskrit word in brackets, full stop. But these causes and conditions which make the body They also originate in errors and misjudgments . In these causes and conditions, the character of cause and condition itself also fails and the birth of causes and conditions is in reality a no-birth. Sanskrit word in brackets full stop paragraph.

[58:18]

Reflecting thus, the bodhisattva knows that this body right from the start is devoid of the character of birth . He knows that this body devoid of characteristics cannot be grasped . Because it is not born, it is without characteristics. and having no characteristics, it is not born. Full stop. Only the profane and stupid Sanskrit word in brackets talk of a body. Full stop paragraph. When the Bodhisattva reflects thus the true nature, footnote true with a capital T, Sanskrit word in brackets

[59:24]

of the body, he eliminates all the passions and all the attachments , and always fixing his attention on the body, he pursues the examination of the body full stop. For the body sattva, this is what is called the fixation of attention on the body. Sanskrit word in brackets, full stop, paragraph. The same applies for the reflection on the external body, Sanskrit word in brackets, and the reflection on the both the internal and external body, Sanskrit word in brackets, full stop paragraph. Two, fixation of attention on sensation.

[60:30]

How does the bodhisattva consider the sensations? Sanskrit word in brackets, question mark. He considers the internal sensation, Sanskrit word in brackets, full stop. This sensation is divided into three kinds, colon, unpleasant, Sanskrit word in brackets, pleasant, Sanskrit word in brackets, comma, neither unpleasant nor pleasant, Sanskrit word in brackets, full stop. These sensations do not come from anywhere and ones destroyed do not go anywhere. Full stop. They only arise from error, Sanskrit word in brackets, comma, misjudgments, Sanskrit word in brackets, and from imaginations.

[61:46]

Sanskrit word in brackets, full stop. They are the fruits of retribution, Sanskrit word in brackets, depending on causes and conditions, Sanskrit word in brackets, brought together by the acts of the previous existence. Sanskrit word in brackets, full stop, paragraph. Thus the bodhisattva considers these sensations, which are neither in the past, Sanskrit word in brackets, comma, nor in the future, Sanskrit word in brackets, nor in the present, Sanskrit word in brackets, full stop. He knows that these sensations are empty, Sanskrit word in brackets, comma, without me sanskrit word in brackets comma without mine sanskrit word in brackets comma impermanent sanskrit word in brackets and changing sanskrit word in brackets full stop

[62:59]

Considering these sensations spread over the three times Sanskrit word in brackets as empty Sanskrit word in brackets comma without characteristic Sanskrit word in brackets and unworthy of consideration Sanskrit word in brackets he penetrates the doors of deliverance, Sanskrit word in brackets, full stop, paragraph. He also considers the birth, Sanskrit word in brackets, and destruction, Sanskrit word in brackets, of sensations, full stop. He knows that the sensations are Do not unite, do not separate, are not born, and are not destroyed.

[64:09]

Full stop. Thus he penetrates the door of non-production. Sanskrit word in brackets, full stop, paragraph. He knows that the sensations are not born, are without characteristics, Sanskrit word in brackets, and being without characteristics are not born, full stop paragraph. Knowing this, he attaches to objects Sanskrit word in brackets of thought, full stop. if he experiences a sensation unpleasant Sanskrit word in brackets comma pleasant Sanskrit word in brackets comma neither unpleasant nor pleasant Sanskrit word in brackets his thought does not feel it Sanskrit word in brackets comma does not

[65:23]

get attached to it, Sanskrit word in brackets, and does not lean on it. Sanskrit word in brackets, full stop, paragraph. For the bodhisattva to consider sensations in such a manner, Sanskrit word in brackets, that is what is called the fixation of attention on sensation. Sanskrit word in brackets, full stop, paragraph. The same applies for the consideration of external sensation, Sanskrit word in brackets, and the consideration of both internal and external sensation, Sanskrit word in brackets, full stop, paragraph. Three, fixation of attention on thought. What is the bodhisattva's fixation of attention on thought?

[66:32]

Sanskrit word in brackets, question mark. The bodhisattva considers the internal thought. Sanskrit word in brackets, full stop. This internal thought has three characteristics. Sanskrit word in brackets, colon. Birth, Sanskrit word in brackets, comma, duration, Sanskrit word in brackets, and destruction, Sanskrit word in brackets, full stop. He reflects thus, colon, paragraph. This thought comes from nowhere, and once destroyed, does not go anywhere, full stop. It only arises from a complex of internal and external causes and conditions. Sanskrit word in brackets, full stop, paragraph. This thought has no fixed and true characteristic, semicolon, nor does it have true birth, duration,

[67:37]

and destruction, Sanskrit word in brackets semicolon. Nor is it to be found in past, Sanskrit word in brackets comma future, Sanskrit word in brackets or present, Sanskrit word in brackets existence, full stop paragraph. This thought is not to be found neither inside nor outside, nor between the two. Sanskrit words in brackets, full stop, paragraph. This thought is also without own nature, Sanskrit word in brackets, and without characteristics, Sanskrit word in brackets, and there is nothing which arises nor anything which makes arise full stop. Externally, there are diverse Sanskrit word in brackets and mixed Sanskrit word in brackets, causes and conditions, Sanskrit word in brackets, that is, the six objects, Sanskrit word in brackets, semicolon.

[68:56]

Internally, There are erroneous perceptions. Sanskrit word in brackets. Full stop. Paragraph. But because of the succession of births and destructions, Sanskrit word in brackets, one forcefully assigns to all that the name of thought. Sanskrit word in brackets. Full stop. Paragraph. In this thought, the true character of thought, Sanskrit words in brackets, footnote true, written with a capital T, does not exist. Sanskrit word in brackets, full stop. The thought in its own nature, Sanskrit word in brackets,

[70:00]

is not born and is not destroyed . This thought is always bright , but because casual passions get attached to it , one speaks wrongly of defiled thought. Sanskrit word in brackets, full stop, paragraph. The thought does not know itself. Full stop. Why? Question mark. Because this thought is devoid of the characteristic of thought. Sanskrit word in brackets, full stop. This thought, from beginning to end, does not have a true attribute.

[71:04]

Full stop. Paragraph. This thought does not unite with the dharmas, nor does it separate from them. Full stop. It does not have a previous term nor a posterior term nor a medium term . It does not have either color Sanskrit word in brackets, comma, nor shape, Sanskrit word in brackets, nor resistance, Sanskrit word in brackets, full stop. It is only born from misjudgments, Sanskrit word in brackets, and error, Sanskrit word in brackets, full stop, paragraph.

[72:11]

This thought is empty, Sanskrit word in brackets, comma, without me, Sanskrit word in brackets, comma, without mine, Sanskrit word in brackets, comma, impermanent, Sanskrit word in brackets, and unreal, Sanskrit word in brackets, full stop. Here we have a consideration, Sanskrit word in brackets, consistent with thought, full stop paragraph. To know that the character of thought is without birth means to enter, open quotation marks, the dharmas which are not born. Why? Because this thought is without birth, sanskrit word in brackets, without own nature, sanskrit word in brackets, and without characteristics, sanskrit word in brackets full stop.

[73:24]

The sage, Sanskrit word in brackets, can know this, full stop. And even though the sage reflects on the characteristics of birth, Sanskrit word in brackets, and destruction, Sanskrit word in brackets, of this thought, he does not find it having any true birth or destruction, full stop. not discerning in it either defilement, Sanskrit word in brackets, or purification, Sanskrit word in brackets, he discovers this brightness of thought, Sanskrit words in brackets, and it is by virtue of this brightness that the thought is not defiled, by the casual passions. Sanskrit words in brackets, full stop, paragraph.

[74:29]

Thus, the bodhisattva considers the internal thought, Sanskrit word in brackets, and the same applies for the consideration of the external thought, Sanskrit word in brackets, and the consideration of both internal and external thought, Sanskrit word in brackets, full stop paragraph. Fourth, fixation of attention on the dharmas. Paragraph. How does the bodhisattva practice the fixation of attention on the dharmas? Sanskrit word in brackets, question mark. He considers that all the dharmas are neither inside nor outside, nor between the two. Sanskrit words in brackets, comma, that there are neither in past existence Sanskrit word in brackets, comma, nor future existence Sanskrit word in brackets,

[75:41]

nor in the present existence, Sanskrit word in brackets, full stop. They only arise from the complex of causes and conditions, Sanskrit word in brackets, and false views, Sanskrit word in brackets, full stop. There is no fixed reality, semicolon. There is no dharma, which could be any dharma whatsoever, full stop, paragraph. In the dharmas, the character of dharma does not exist, and there are no dharmas which unite or separate. Full stop. All the dharmas are non-existent, like space. Sanskrit word in brackets, semicolon. All the dharmas are deceptive, like magic. Sanskrit word in brackets, full stop.

[76:42]

The purity of the nature, Sanskrit word in brackets, of the dharmas has no contact with the defilement. Sanskrit word in brackets, full stop. The dharmas are not experienced, Sanskrit word in brackets, because the sensations, Sanskrit word in brackets, do not exist, semicolon. The dharmas are not known, Sanskrit word in brackets, because thought, Sanskrit word in brackets, and thought, Mental dharmas are deceptive . Thus, reflecting on things, the bodhisattva does not see any identity or diversity existing between the dharmas .

[77:45]

He reflects that all the dharmas are empty, Sanskrit word in brackets, and without me, Sanskrit word in brackets, full stop. Therefore, he reflects thus, colon, paragraph. All the dharmas, having arisen from Causes and conditions have no own nature and are devoid of reality . Being devoid of reality, they have no characteristics . Having no characteristics they are not taken into consideration. Sanskrit word in brackets, full stop. Not being taken into consideration, one does not see any dharma which is born, perishes, or lasts, full stop.

[79:05]

It is into this wisdom, in brackets, prajna, that the bodhisattva penetrates When entering the door of the, open quotation marks, conviction that the dharmas are not born, close quotation marks, Sanskrit word in brackets, full stop paragraph. From now on, even if he notices amongst the Dharma's birth, Sanskrit word in brackets, or destruction, Sanskrit word in brackets, he enters the door of, open quotation marks, without character, close quotation mark, Sanskrit word in brackets, full stop, why, question mark, Because all the Dhammas are devoid of characteristics, full stop, that is what is understood by the sage, Sanskrit word in brackets, full stop, paragraph.

[80:13]

Thus reflecting on things, he gets attached to objects of thought, Sanskrit word in brackets, And while submitting Sanskrit word in brackets to the characteristics of the dharmas, Sanskrit word in brackets, he does not think anymore of body, Sanskrit word in brackets, sensation, Sanskrit word in brackets, thought, Sanskrit word in brackets, nor of dharmas, full stop. He knows that these four things are without foundation, Sanskrit word in brackets, full stop, paragraph. This is the fixation of attention on the internal dharmas, Sanskrit word in brackets, full stop.

[81:25]

The same applies for the fixation of attention on the external dharmas, Sanskrit word in brackets, and the fixation of attention on both internal and external dharmas. Sanskrit word in brackets, full stop. And this is the end of the four fixations of attention. Page 1194. Page 1195. The four correct efforts and the four foundations of magical power. Paragraph. The four correct efforts, Sanskrit word in brackets, and the four foundations of magical power Sanskrit word in brackets, comma, they also must be analyzed in the same manner and considered as being empty.

[82:41]

Sanskrit word in brackets and without foundation. Sanskrit word in brackets, full stop, paragraph. Four. The five faculties. What are the five faculties Sanskrit word in brackets as they are being practiced by the Bodhisattva? Question mark. The Bodhisattva, Mahasattva considers Sanskrit word in brackets the five faculties and cultivates Sanskrit word in brackets the five faculties. Full stop. Paragraph 1. The Faculty of Faith. Sanskrit word in brackets, full stop, hyphen. The Bodhisattva believes that all the Dharmas are born from causes and conditions, Sanskrit word in brackets, comma,

[83:48]

from misjudgments, Sanskrit word in brackets, and false views, Sanskrit words in brackets, comma, like the sword brandished in a circle, Sanskrit word in brackets, comma, like a dream, Sanskrit word in brackets, comma, like magic. Sanskrit word in brackets, full stop paragraph. He believes that the dharmas are impure Sanskrit word in brackets, comma, impermanent. Sanskrit word in brackets, comma, painful. Sanskrit word in brackets, comma, impersonal. Sanskrit word in brackets, comma, like an illness.

[84:51]

Sanskrit word in brackets, comma, like an ulcer. Sanskrit word in brackets, comma, like a thorn. Sanskrit word in brackets, comma... subject to deterioration and ruin. Full stop, paragraph. He believes that all the dharmas are non-existent, Sanskrit word in brackets, like an empty fist deceiving the little children. Sanskrit word in brackets, full stop, paragraph. He believes that the dhammas are neither in the past, Sanskrit word in brackets, nor in the future, Sanskrit word in brackets, nor in the present, Sanskrit word in brackets, comma, that they do not come from anywhere, and once destroyed, do not go anywhere.

[85:56]

Full stop, paragraph. He believes that the dharmas are empty, Sanskrit word in brackets, comma, without characteristics, Sanskrit word in brackets, comma, not hyphen taken into consideration, Sanskrit word in brackets, comma, not hyphen born Sanskrit word in brackets and not hyphen destroyed Sanskrit word in brackets full stop in spite of this non hyphen taking into consideration and this absent of characters he believes in brackets, in the five pure elements, or Sanskrit word, colon, one, morality, Sanskrit word in brackets, comma, two, concentration, Sanskrit word in brackets, comma, three, wisdom, Sanskrit word in brackets, comma, four, deliverance, Sanskrit word in brackets, five,

[87:16]

knowledge and vision of deliverance, Sanskrit word in brackets, full stop, paragraph. Because he has obtained this faculty of faith, the bodhisattva does not turn back, Sanskrit word in brackets, full stop. Taking the faculty of faith as his leader he skillfully establishes himself in morality. Sanskrit word in brackets, full stop. When he is established in morality, his thought of faith, Sanskrit word in brackets, is immobile, Sanskrit word in brackets, and without deviation, full stop. He believes with all his mind Sanskrit word in brackets full stop.

[88:19]

He relies on the retribution of the fruit of an act Sanskrit word in brackets comma rejects the false views Sanskrit word in brackets and does no longer believe in the words of others. Sanskrit word in brackets, full stop. He only receives the teaching of the Buddha. Semicolon. He believes in the community. Sanskrit word in brackets. Footnote, community written with a capital C. And he establishes himself in the true path. Sense good word in brackets, full stop. His thoughts are correct.

[89:23]

Sense good word in brackets and he is gentle. Sense good word in brackets and patient. Sense good word in brackets, full stop. His supernatural powers Sanskrit word in brackets are without obstacle Sanskrit word in brackets comma immobile Sanskrit word in brackets and indestructible Sanskrit word in brackets semicolon He obtains the mastery of powers. Sanskrit word in brackets, full stop. This is what is called the faculty of faith. Full stop, paragraph. Two. the faculty of energy, Sanskrit word in brackets, full stop, hyphen.

[90:27]

Day and night, Sanskrit word in brackets, the bodhisattva always practices energy, Sanskrit word in brackets, full stop. He rejects the five obstacles, Sanskrit word in brackets, and protects the five faculties, Sanskrit word in brackets, full stop. He wants to find, know, practice, read, Study and hear the profound teachings, the Sanskrit word in brackets, of the sutras. Full stop, paragraph. Continuation on the next tape.

[91:06]

@Transcribed_UNK
@Text_v005
@Score_90.3