Property:SanskritTranslation
From Bodhicitta
This is a property of type Text.
T
. . . This analysis is practiced as a counteragent to habitual misconceptions. For yogins find their sustenance in those states of meditation that grow in the soil of our past misconceptions. +
If an interval of space separates the sense organ from its object, then how can there be contact between the two? Again, if there is no interval, they are one thing; how could there be a meeting of the two? +
It is not that one atom enters into another; for atoms do not occupy space, and are all alike. But without penetration there is no union, and without union there is no contact. +
Moreover, how can there be any contact between two things that have no parts? If you know of instances of indivisibility in entities that meet in contact, show them to me!<span class="smw-highlighter pagebreaks" data-type="8" data-state="inline" data-title="Page number from:" title="436" tabindex="0"><span class="smwtticon pagebreak note text-80">[p.436]</span><span class="smwttcontent"><big>[[How to Be a Bodhisattva: Introduction to the Practice of the Bodhisattva Path (The Bodhicaryāvatāra)]]</big> <br> <span class="muted">Gómez, Luis O., trans. "How to Be a Bodhisattva: Introduction to the Practice of the Bodhisattva Path (''The Bodhicaryāvatāra'')." In ''Norton Anthology of World Religions: Buddhism'', edited by Donald S. Lopez Jr., 395–441. New York: Norton, 2017.</span></span></span> +
It is also unreasonable to assume that consciousness, which is immaterial, can make contact with the object. Nor is it possible for a collection of atomic particles to have contact among themselves, since their insubstantiality has been demonstrated previously. +
Therefore, if in this way contact is inexistent, how would sensations be possible? If this is so, why do we persist in suffering? Who is oppressed by what? +
If there is no experiencer of sensations, and no sensations, then, seeing that such is your nature, oh thirst, why do you not vanish? +
What happens earlier is remembered by what arose later, not experienced. It does not experience itself and it is not experienced by another. +
