འཕགས་པ་ཆས་ཡང་དག་པར་སྡད་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 4.6

4.6

They neither apply mindfulness to anything apart from that which comprehends the body, nor do they avoid it.¹¹⁶ This is known as sustaining mindfulness by neither applying it nor avoiding it. To sustain mindfulness in this way is to correctly know that the body accords with awakening. There is nothing that obstructs this. Why? Because anything that obstructs it is not fundamental to it. This is what is known as a bodhisattva’s application of mindfulness of the body.

“What is a bodhisattva’s application of mindfulness of sensations? A bodhisattva thinks, ‘Sensations are something understood; that knowledge¹¹⁷ is either erroneous, correct, or free of both.’ The sensations of naive, ordinary people, whose minds are distracted and in error, are also in error. They experience the impermanent as permanent, suffering as happiness, selflessness as the self, and the impure as pure. These are erroneous sensations. Experiencing the impermanent as impermanent, suffering as suffering, selflessness as selflessness, and the impure as impure are the sensations of śrāvakas. Experiencing the impermanent as neither impermanent nor not impermanent, suffering as neither suffering nor happiness, selflessness as neither selfless nor not selfless, and the impure as neither impure nor not impure are the sensations of bodhisattvas.

“A bodhisattva does not recognize an experiencer of these sensations, and in not recognizing one, does not in any way recognize sensations either. A bodhisattva thinks, ‘The Blessed One said, “All compounded things involve sensation.” If all compounded things involve sensation,¹¹⁸ there would be something referred to as an “experiencer.” Sensations are not the cause of sensations; there is nothing to be sensed, no sensation, and no cause of sensation.