Yogācārabhūmi-śāstra, Volume Thirty-Four: Characteristics of the Four Noble Truths

Chapter 1  How to Clearly Understand the Characteristics of the Truth of Suffering

Original text: 若乐往趣。出世间道。应当依止。四圣谛境。渐次生起。七种作意。所谓最初。了相作意。最后加行。究竟果作意。乃至证得。阿罗汉果。修瑜伽师。于四圣谛。略摽广辩。增上教法。听闻受持。或于作意。已善修习。或得根本。静虑无色。

Explanation: If a practitioner delights in proceeding toward the supramundane path, he should rely on the realm of the Four Noble Truths and gradually give rise to the seven kinds of attention (manaskāra). These seven kinds of attention are, respectively, the initial attention that discerns characteristics (laksana-manaskāra), followed by the attention of determination (adhimokṣa), the attention of detachment, the attention of joy, the attention of investigation, the attention of the culmination of preparation, and finally the attention of the fruit of the culmination of preparation, until attaining the fruit of an arhat. Yogic practitioners, with regard to the Four Noble Truths, having briefly surveyed and extensively examined the superior teachings, hear and uphold them; they have either already well cultivated such attention, or have attained the fundamental dhyānas and the formless absorptions.

This passage broadly reveals the content and sequence—or process—of cultivation from an ordinary person to an arhat of the fourth fruit. For sentient beings to be liberated from worldly suffering and realize the bliss of nirvāṇa, they must cultivate the Four Noble Truths. In the process of cultivating the Four Noble Truths, one must give rise to the seven kinds of attention. What is called "attention" (manaskāra) refers to noticing, attending to, and applying the mind—the direction toward which the mind proceeds; it also refers to contemplative practice (vipaśyanā-caryā) and observation. When the attention differs, the direction differs, and the fruit differs. Only when the attention of the fruit of the culmination of preparation finally arises does one obtain the ultimate fruit, realize the fruit of an arhat, attain liberation, and transcend the world.

Original text: 由四种行。了苦谛相。谓无常行。苦行空行。无我行。由四种行。了集谛相。谓因行集行。起行缘行。由四种行。了灭谛相。谓灭行静行。妙行离行。由四种行。了道谛相。谓道行如行。行行出行。如是名为。了相作意。

Explanation: In cultivating the Four Noble Truths, one clearly understands the characteristics of the truth of suffering through four practices: the practice of impermanence, the practice of suffering, the practice of emptiness, and the practice of non-self; one clearly understands the characteristics of the truth of the origin of suffering through four practices: the practice of cause, the practice of origin, the practice of arising, and the practice of condition; one clearly understands the characteristics of the truth of the cessation of suffering through four practices: the practice of cessation, the practice of tranquility, the practice of excellence, and the practice of relinquishment; one clearly understands the characteristics of the truth of the path through four practices: the practice of path, the practice of suchness, the practice of practice, and the practice of emergence. Taken together, these dharmas are called the attention that discerns characteristics (laksana-manaskāra).

This passage introduces the general cultivation content of the Four Noble Truths. The cultivation of each truth includes four practices, which together make sixteen practices, called the sixteen practices of the Four Truths.

Original text: 由十种行观察苦谛。能随悟入苦谛四行。何等为十。一变异行。二灭坏行。三别离行。四法性行。五合会行。六结缚行。七不可爱行。八不安隐行。九无所得行。十不自在行。如是十行依证成道理。能正观察。

Explanation: By observing the truth of suffering through ten practices, one can accordingly awaken and enter the four practices of the truth of suffering. What are the ten? First, the practice of change; second, the practice of destruction; third, the practice of separation; fourth, the practice of dharma-nature; fifth, the practice of convergence; sixth, the practice of bondage; seventh, the practice of the unlovely; eighth, the practice of insecurity; ninth, the practice of gaining nothing; tenth, the practice of lack of self-mastery (avaśatā). These ten practices, relying on the principle of verification and establishment, enable correct observation.

This passage introduces the ten practices. Only by observing the truth of suffering through these ten practices can one awaken and enter the four practices of the truth of suffering, and only in the end can one realize the truth of suffering through the four practices.

Original text: 此中且依。至教量理。如世尊说。诸行无常。又此诸行。略有二种。一有情世间。二器世间。世尊依彼有情世间。说如是言。苾刍当知。我以过人。清净天眼。观诸有情。死时生时。广说乃至。身坏已后。。当生善趣。天世界中。由此法门。显示世尊。以净天眼。现见一切有情世间。是无常性。

Explanation: Observing the truth of suffering must rely on the principle of the authority of the teachings (āgama-pramāṇa) spoken by the World-Honored One, such as the principle of the impermanence of all formations spoken by the World-Honored One. The impermanence of all formations is precisely suffering; contemplating the impermanence of all formations is contemplating the truth of suffering and the truth of the origin of suffering. The formations in the Buddha's teaching of the impermanence of all formations are of roughly two kinds: first, the world of sentient beings; second, the material (insentient) world. The Buddha said: "With my pure divine eye that surpasses the human, I observe sentient beings at the time of death and at the time of birth, and in detail, up to and including: after the body breaks up, they will be reborn in wholesome destinies, in heavenly worlds." This dharma gateway reveals that the World-Honored One, with his pure divine eye, directly sees that the entire world of sentient beings is of an impermanent nature.

From this passage onward, the World-Honored One specifically expounds the impermanence of all formations. "Formations" refers to dharmas that have arising, abiding, alteration, and ceasing; whatever can arise, abide, alter, and cease is a formation, and all formations are called "all formations" (sarva-saṃskāra). All formations are impermanent, because they exhibit the phenomena of arising, abiding, alteration, and ceasing. The World-Honored One saw all these phenomena with his pure divine eye. Whatever dharma the Buddha sees—whether worldly or supramundane, all dharmas are directly seen, with no inferential deliberation that is not directly seen and no speculative conjecture of non-valid cognition, because his wisdom is ultimately perfect. Sentient beings' seeing of dharmas falls into three kinds: direct perception, inference, and non-valid cognition; the Buddha is entirely direct perception, whereas sentient beings are not so. Regarding the impermanence of the material world, one may consult the account of the arising, abiding, alteration, and ceasing of the material world as described in the Sūtra on the Origins of the World within the Dīrghāgama.

Original text: 又世尊言。苾刍当知。此器世间。长时安住。过是已后。渐次乃至。七日轮现。如七日经广说。乃至所有大地。诸山大海。及苏迷卢大宝山王。乃至梵世诸器世界。皆被焚烧。灾火灭后。灰烬不现。乃至余影。亦不可得。由此法门。世尊显示。诸器世间。是无常性。如是且依。至教量理。修观行者。净信增上。作意力故。于一切行。无常之性。获得决定。得决定已。即由如是。净信增上。作意力故。数数寻思观察。一切现见不背。不由他缘。

Explanation: The World-Honored One said in the Sūtra on the Origins of the World: "Bhikṣus, you should know that this material world, the saha world, can now remain stably abiding for a long time; after this period has passed, gradually there will appear two suns, three suns, and finally as many as seven suns, as extensively described in the Seven Suns Sūtra. At that time, all the great lands, mountains, and great seas within the material world, as well as Mount Sumeru in the desire realm, and even all the material worlds up to the Brahmā realm, will all be burned up. After the calamity fire is extinguished, not even ashes remain, and not even any residual trace can be found."

What the World-Honored One described precisely reveals the impermanent nature of all material worlds. Hearing the World-Honored One's exposition and relying on the principle of the authority of the teachings spoken by the World-Honored One, practitioners of contemplative practice have their pure faith in the impermanence of all formations intensified, and their capacity of attention directed toward the impermanence of all formations strengthened; thus they attain certainty regarding the impermanent nature of all formations. Once the mind attains certainty, then by means of this power of intensified attention born of pure faith, they repeatedly deliberate and observe, directly seeing everything without contradiction, not dependent on other conditions.

Observing the impermanence of all formations requires reliance on the power of pure faith—believing the World-Honored One's words that all formations are impermanent, with a mind that is pure and does not entertain other thoughts. Only through pure faith can one attend to, observe, and investigate the impermanent nature of all formations; without pure faith, not believing in the impermanence of all formations, one will not attend to and observe. Observation is direct seeing by one's own mind; if it is not directly seen, it cannot be called present observation. Direct seeing by one's own mind is also called direct-perception observation and direct-perception realization: "direct" (现) means presently existing and truly existing, not something concocted by thinking and imagination. Through repeatedly immersing in the World-Honored One's authoritative teaching on the impermanence of all formations, practitioners observe the impermanent nature of formations within meditative concentration; when conditions ripen, they will directly see that formations are indeed impermanent, and thereby personally realize the truth of suffering. Because they directly see that formations are suffering, they no longer wish to undergo suffering, and the aspiration to extinguish suffering arises.

Original text: 无常之性。云何数数。寻思观察。谓先安立。内外二事。言内事者。谓六处等。言外事者。有十六种。一者地事。谓城邑聚落。舍市廛等。二者园事。谓药草丛林等。三者山事。谓种种山。安布差别。四者水事。谓江河陂湖。众流池沼。五者作业事。六者库藏事。七者食事。八者饮事。九者乘事。十者衣事。十一者庄严具事。十二者舞歌乐事。十三者香鬘涂饰事。十四者资生具事。十五者诸光明事。十六者男女承奉事。如是名为十六种事。

Explanation: How does one repeatedly deliberate on and observe the impermanent nature of all formations? First, one establishes the two kinds of matters, internal and external, of the five-aggregate body. Internal matters are the six sense bases such as the eye, ear, nose, tongue, body, and mind. External matters are sixteen kinds, such as clothing, food, housing, and transportation: the first is land affairs (bhūmi-vastu), including cities, villages, dwellings, marketplaces, and so on; the second is garden affairs (udyāna-vastu), including places where medicinal herbs, flowers, grasses, and trees are planted; the third is mountain affairs (parvata-vastu), including mountains large and small, high mountains and hills; the fourth is water affairs (udaka-vastu), including rivers, great seas, lakes, ponds, and other places where water gathers; the fifth is work affairs/occupational matters (karma-vastu); the sixth is treasury/storehouse matters (koṣṭhāgāra-vastu); the seventh is food matters (bhojana-vastu); the eighth is drink matters (pāna-vastu); the ninth is vehicle matters (yāna-vastu); the tenth is clothing matters (vastra-vastu); the eleventh is ornament matters (alaṃkāra-vastu); the twelfth is dance, song, and music matters (nṛtya-gīta-vādita-vastu); the thirteenth is incense, garlands, and unguents matters (gandha-mālya-vilepana-vastu); the fourteenth is livelihood necessities matters (jīvita-pariskāra-vastu); the fifteenth is various lights/illumination matters (pradīpa-vastu); the sixteenth is attendance by men and women matters (strī-puruṣa-upasthāna-vastu).

These matters are all impermanent matters of the secular world. These dharmas are impermanent because they are all conditioned, fabricated dharmas subject to arising, abiding, alteration, and ceasing; after arising, they do not linger even for a moment, constantly changing until destruction. Sentient beings, from childhood to adulthood, are always engaged in these impermanent matters yet do not perceive their impermanence. After cultivating the authoritative teaching principle, the mind consciousness can easily understand the impermanence of these matters, but the manas is dull and not easily convinced; hence one must cultivate morality, concentration, and wisdom, engage in contemplative practice within meditative concentration, and finally realize the impermanent nature. Realization is direct seeing: directly observing, in the present, the impermanence of a dharma—not through the mind consciousness's thinking and understanding. The impermanence is clearly presented, and one cannot but be convinced; immediate acceptance is realization, and meditative absorption (samādhi) arises, with the mind abiding unmoved in the perception of the dharma's impermanence.

Original text: 安立如是。内外事已。复于彼事。现见增上。作意力故。以变异行。寻思观察。无常之性。此中内事。有十五种。所作变异。及有八种。变异因缘。云何内事。有十五种。所作变异。一分位所作变异。二显色所作变异。三形色所作变异。四兴衰所作变异。五支节具不具。所作变异。六劬劳所作变异。七他所损害。所作变异。八寒热所作变异。九威仪所作变异。十触对所作变异。十一杂染所作变异。

Explanation: After establishing these internal and external matters, in order to directly see these matters, one strengthens the power of attention toward seeing dharmas, and deliberates and observes the impermanent nature of internal and external matters from the perspective of the change of dharmas. Among these, internal matters have fifteen kinds of change, and there are eight causes and conditions of change. What are the fifteen kinds of change in internal matters? The first is the change of stages (avasthā), as the physical body passes through different periods; the second is change in visible color (varṇa), such as the skin's black, white, red, or yellow hues; the third is change in shape (saṃsthāna), such as tall or short, fat or thin; the fourth is change in flourishing and decline of the body, such as having strength or lacking strength; the fifth is change in the limbs and joints of the body faculties, such as the mutilation of broken arms and legs;

the sixth is change arising from toil, such as being fatigued or not fatigued; the seventh is change arising from harm by others, such as being bullied, framed, slandered, or having one's reputation damaged; the eighth is change arising from cold and heat, such as fever and chills; the ninth is change in deportment and movement, such as a body that is sluggish, hunched and stooped, or impaired in movement; the tenth is change in the objects of contact, such as changes and alterations in the people, matters, and things one contacts; the eleventh is change arising from actions done with a defiled mind, such as the transformation of wholesome and unwholesome karma; the twelfth is change arising from bodily illness—formerly healthy, now beset by the suffering of sickness; the thirteenth is change at death, when life comes to an end; the fourteenth is the change of the corpse turning blackish-blue and swollen after death; the fifteenth is the change whereby after death the corpse disappears without a trace, with even the bones and ashes vanishing.

Original text: 云何八种。变异因缘。一积时贮畜。二他所损害。三受用亏损。四时节变异。五火所焚烧。六水所漂烂。七风所鼓燥。八异缘会遇。

积时贮畜者。谓有色诸法。虽于好处。安置守护。而经久时。自然败坏。其色衰损。变异可得。他所损害者。谓种种色法。若为于他。种种捶打。种种损害。即便种种。形色变异。受用亏损者。谓各别属主。种种色物。受者受用。增上力故。损减变异。

Explanation: What are the eight causes and conditions of change? The first is prolonged storage over time; the second is harm by others; the third is depletion through use; the fourth is change of seasons; the fifth is burning by fire; the sixth is rotting by water; the seventh is drying by wind; the eighth is encounter of altered conditions (anyathā-pratyaya-samavāya).

"Prolonged storage over time" means that material dharmas, even though placed and guarded in suitable locations, after a long time naturally decay, and their appearance shows deterioration and change. "Harm by others" means that various material dharmas, if struck by others in various ways and harmed in various ways, then undergo various changes in shape and color. "Depletion through use" means that various material objects belonging to different owners, through the intensified force of the users' usage, undergo wear and change.

Original text: 时节变异者。谓秋冬时。丛林药草。华叶果等。萎黄零落。于春夏时。枝叶华果。青翠繁茂。火所焚烧者。谓大火纵逸。焚烧村邑。国城王都。悉为灰烬。水所漂烂者。谓大水洪漫。漂荡村邑。国城王都。悉皆沦没。风所鼓燥者。谓大风飘扇。湿衣湿地。稼穑丛林。干韅革日枯槁。

Explanation: "Change of seasons" means that in autumn and winter, forests, medicinal herbs, flowers, leaves, and fruits all wither, yellow, and fall; in spring and summer, the branches, leaves, flowers, and fruits of forests and herbs grow again, verdant and luxuriant. "Burning by fire" means that a great fire rages, burning villages and settlements, so that kingdoms, cities, and royal capitals all turn to ashes. "Rotting by water" means that great floods spread, sweeping away villages and settlements, so that kingdoms, cities, and royal capitals are all submerged. "Drying by wind" means that when great winds blow, damp clothes and wet earth, crops and forests are dried out, becoming increasingly withered.

Original text: 异缘会遇者。谓缘乐受触。受乐受时。遇苦受触。缘苦受触。受苦受时遇乐受触。缘不苦不乐受触。受不苦不乐受时。遇乐受触。或苦受触。又有贪者会遇瞋。缘贪缠止息。发起瞋缠。如是有瞋痴者。会遇异分。烦恼生缘。当知亦尔。如是眼识。正现在前。会遇声香味触境等。是名八种。变异因缘。一切有色。及无色法。所有变异。皆由如是。八种因缘。除此更无。若过若增。

Explanation: "Encounter of altered conditions (anyathā-pratyaya-samavāya)" means that when conditioned upon contact that leads to pleasant feeling, at the time one should experience pleasant feeling, one instead encounters contact that leads to painful feeling; when conditioned upon contact that leads to painful feeling, at the time one should experience painful feeling, one instead encounters contact that leads to pleasant feeling; when conditioned upon contact that leads to neither-painful-nor-pleasant feeling, at the time one should experience neither-painful-nor-pleasant feeling, one instead encounters contact that leads to pleasant feeling or painful feeling. Furthermore, a person of greed encounters conditions of anger: on one side the fetter of greed ceases, while on the other the fetter of anger arises. Similarly, those with anger and delusion will encounter conditions for the arising of different kinds of afflictions—this should be understood likewise. Likewise, when the eye consciousness is presently manifest, one encounters objects such as sounds, smells, tastes, and touches. These are the eight causes and conditions of change. All changes of all material and immaterial dharmas arise from these eight causes and conditions; apart from these, there are none others, neither more nor fewer.

Here "altered" (异) means change: when the conditions encountered change, the causes change, and the results also change. The changes of causes and conditions fall roughly into these eight kinds; in finer subdivision there may be many more. Because conditions change, there is impermanence; because results change, there is also impermanence. The change of causes and conditions fully and completely demonstrates impermanence.

Original text: 云何寻思。内事分位所作。变坏无常之性。谓由观见。或自或他。从少年位。乃至老位。诸行相续。前后差别。互不相似。见是事已。便作是念。如是诸行。其性无常。何以故。此内分位。前后变异。现可得故。

Explanation: How does one observe the impermanent nature of decay and destruction arising from the stages of internal matters? By observing oneself or others, from the stage of youth through to the stage of old age, the continuity of formations and the differences between before and after, with no similarity between them. Having observed these phenomena, one should form this thought: "These formations are truly impermanent in nature." Why arrive at this conclusion? Because the changes before and after in the internal stages of the body, from youth to old age, can indeed be directly observed in the present.

Original text: 云何寻思。内事显色所作。变异无常之性。谓由观见。或自或他。先有妙色。肌肤鲜泽。后见恶色。肌肤枯槁。复于后时。还见妙色。肌肤鲜泽。见是事已。便作是念。如是诸行。其性无常。何以故。此内显色。前后变异。现可得故。

Explanation: How does one observe the impermanent nature of the changes in the visible colors seen by the eye consciousness with respect to internal bodily matters? One observes that oneself or others formerly had beautiful complexions, with skin fresh and lustrous, but later the complexion deteriorated, becoming withered and no longer fresh and lustrous; after some time, one again sees a beautiful complexion with lustrous skin. Having observed these phenomena, one thinks: "Formations such as these are truly impermanent in nature." Why say this? Because these internal visible colors differ before and after, changing and impermanent, and this can be directly observed in the present.

Original text: 云何寻思。内事形色。所作变异。无常之性。谓如说显色。如是形色。由肥瘦故。应知亦尔。云何寻思。内事兴衰。所作变异。无常之性。谓由观见。或自或他。先时眷属财位。或见悉皆兴盛。后见一切。皆悉衰损。复于后时。还见兴盛。见是事已。便作是念。如是诸行。其性无常。何以故。兴衰变异。现可得故。

Explanation: How does one observe the impermanent nature of the changes in the shapes of internal bodily matters? Just as with the visible colors described above, so it is with shapes, in terms of fatness and thinness—this should be understood likewise. How does one observe the impermanent nature of the changes in flourishing and decline of internal bodily matters? One observes that the relatives, wealth, and status of oneself or others were at one time all seen to flourish, but later all were seen to decline and diminish, and again later were seen to flourish once more. Having observed these phenomena, one has this reflection: "Formations such as these are truly impermanent in nature." Why? Because the changes of flourishing and decline in family wealth and relatives can be directly observed in the present.

Original text: 云何寻思。内事支节。所作变异。无常之性。谓由观见。或自或他。先时支节。无有缺减。后时观见。支节缺减。或王所作。或贼所作。或人所作。或非人作。见是事已。便作是念。如是诸行。其性无常。余如前说。

Explanation: How does one observe the impermanent nature of the changes in the limbs and joints of internal bodily matters? One sees that the limbs and joints of oneself or others, which previously had no deficiency or loss, are later seen to be deficient or lost—caused by a king's punishment, by bandits' robbery, by other people, or by non-humans. Having observed these phenomena, this notion arises in the mind: "Formations such as these are truly impermanent in nature."

Original text: 云何寻思。内事劬劳。所作变异。无常之性。谓由观见。或自或他。身疲劳性。身疲极性。或驰走所作。或跳踊所作。或趒踯所作。或骗骑所作。或作种种。迅疾身业。复于余时。见彼远离。疲劳疲极。见是事已。便作是念。如是诸行。其性无常。余如前说。

Explanation: How does one observe the impermanent nature of the changes arising from bodily exertion of internal bodily matters? One observes the fatigability of one's own or others' bodies, the extreme exhaustion, caused by rapid walking, by jumping, by repeated leaping, by horseback riding, or by performing various swift bodily actions; and then at a later time, that extreme fatigue is seen to be gone and vanished. Having observed these phenomena, this notion arises in the mind: "Formations such as these are truly impermanent."

Original text: 云何寻思。内事他所损害。所作变异。无常之性。谓由观见。或自或他。他所损害。其身变异。或由刀杖鞭革。皮绳矛槊等坏。或由种种。蚊虻蛇蝎。诸恶毒触。之所损害。复于余时。见不变异。见是事已。便作是念。如是诸行。其性无常。余如前说。

Explanation: How does one observe the impermanent nature of the bodily changes arising from harm by others to internal bodily matters? One observes that oneself or others, having been harmed by others, underwent bodily changes—damaged by knives, staffs, whips, leather, sturdy cords, spears, lances, and the like, or harmed by the various venomous contacts of mosquitoes, flies, snakes, scorpions, and other poisonous creatures; yet later one sees the body has recovered, with no more changes. Having observed these phenomena, this notion arises in the mind: "Formations such as these are truly impermanent."

Original text: 云何寻思。内事寒热。所作变异。无常之性。谓由观见。或自或他。于正寒时。身不舒泰。踡局战栗。寒冻缠逼。希遇温阳。于正热时。身体舒泰。奋身干语。霡霂流汗。热渴缠逼。希遇清凉。复至寒时。还见如前。所说相状。见是事已。便作是念。如是诸行。其性无常。余如前说。

Explanation: How does one observe the impermanent nature of the changes arising from cold and heat in internal bodily matters? One observes that oneself or others, in extreme cold, feel bodily discomfort, curling up and shivering, oppressed by freezing cold, longing for warm sunshine; or one observes that in extreme heat, the body stretches out, the whole body feverish and parched, mouth and tongue dry, sweating as if in rain, hot and thirsty, longing for coolness. Later, when the cold season arrives, one again sees the phenomena and states described before. Having observed these phenomena, this notion arises in the mind: "Formations such as these are truly impermanent."

Original text: 云何寻思。内事威仪。所作变异。无常之性。谓由观见。或自或他。行住坐卧。随一威仪。或时为损。或时为益。见是事已。便作是念。如是诸行。其性无常。余如前说。

Explanation: How does one observe the impermanent nature of the changes arising in the four postures of internal bodily matters? One observes that oneself or others, in walking, standing, sitting, and lying down, with any one posture, are at times harmed and at times benefited. Having observed these phenomena, this notion arises in the mind: "Formations such as these are truly impermanent in nature."

Original text: 云何寻思。内事触对。所作变异。无常之性。谓由触对。顺乐受触。领乐触缘。所生乐时。自能了别。乐受分位。如能了别。乐受分位。如是了别。苦受分位。不苦不乐受分位。应知亦尔。彼由了别。如是诸受。前后变异。是新新性。非故故性。或增或减。暂时而有。率尔现前。寻即变坏。知是事已。便作是念。如是诸行。其性无常。

Explanation: How does one observe the impermanent nature of the changes arising from contact in internal bodily matters? When contacting pleasant-feeling-inducing contact and experiencing the pleasant feeling born from the condition of pleasant contact, one naturally can discern the stage of pleasant feeling. Just as one can discern the stage of pleasant feeling, so too one discerns the stage of painful feeling, and likewise the stage of neither-painful-nor-pleasant feeling. Because one discerns the changes before and after of these feelings—that feelings constantly renew and change, not remaining fixed as at first; that the three feelings sometimes increase and sometimes decrease; that each feeling exists only temporarily, suddenly manifesting and soon perishing—having observed these phenomena, this thought arises in the mind: "Formations such as these are truly impermanent in nature."

Original text: 云何观察。内事杂染。所作变异。无常之性。谓能了知。先所生起。或有贪心。或离贪心。或有瞋心。或离瞋心。或有痴心。或离痴心。又能了知。随一一种。诸随烦恼。所染污心。又能了知。随一一种。诸随烦恼。不染污心。又能了知。彼心相续。由诸烦恼。及随烦恼。于前后位。趣入变坏。不变坏性。见是事已。便作是念。如是诸行。其性无常。何以故。心由杂染。所作变异。现可得故。

Explanation: How does one observe the impermanent nature of the changes caused by defilement in internal bodily matters? One can know the defiled minds that previously arose: whether a mind with greed or a mind free of greed; whether a mind with anger or a mind free of anger; whether a mind with delusion or a mind free of delusion. One can also know the defiled minds produced by each of the various secondary afflictions, and can also know the undefiled minds produced with respect to each of the various secondary afflictions. One can further know that the continuity of those minds, through the various afflictions and secondary afflictions, successively enters into states of change and non-change before and after. Having observed these phenomena, this thought arises in the mind: "Formations such as these are truly impermanent in nature." Why? Because the changes produced in the mind by defilement can be directly observed in the present.

Original text: 云何观察。内事疾病。所作变异。无常之性。谓由观见。或自或他。先无疾病。安乐强盛。后时观见。或自或他。遭重病苦。触对猛利。身诸苦受。如前广说。复于余时。还见无病。安乐强盛。见是事已。便作是念。如是诸行。其性无常。

Explanation: How does one observe the impermanent nature of the changes arising from illness in internal bodily matters? One observes that oneself or others previously had no illness and were at ease and robust, but later one sees oneself or others suffering severe illness, gravely sick, experiencing intense painful bodily feelings, as extensively described before; yet at a later time one again observes oneself or others free of illness, at ease and robust. Having observed these phenomena, this thought arises in the mind: "Formations such as these are truly impermanent."

Original text: 云何观察。内事终殁。所作变异。无常之性。谓由观见。今时存活。安住支持。复于余时。观见死没。唯有尸骸。空无心识。见是事已。便作是念。如是诸行。其性无常。云何观察。内事青瘀等。所作变异。无常之性。谓由观见。死已尸骸。或于一时。至青瘀位。或于一时。至脓烂位。如是乃至。骨锁之位。见是事已。便作是念。如是诸行。其性无常。

Explanation: How does one observe the impermanent nature of the changes at death in internal bodily matters? One observes that a person was alive at the time, abiding stably in the world, and later discovers that he has died, leaving only a corpse, empty and devoid of consciousness. Having observed this phenomenon, this thought arises in the mind: "Formations such as these are truly impermanent." How does one observe the impermanent nature of the changes through the stages of blackish-blue discoloration and so forth of the corpse in internal bodily matters? One observes the corpse of the deceased: at one time reaching the stage of blackish-blue swelling, at another time reaching the stage of festering and rotting, until finally only a pile of bones remains. Having observed these phenomena, this thought arises in the mind: "Formations such as these are truly impermanent."

Original text: 云何观察。内事一切。不现尽灭。所作变坏。无常之性。谓由观见。彼于余时。此骨锁位。亦复不现。皆悉败坏。离散磨灭。遍一切种。眼不复见。见是事已。便作是念。如是诸行。其性无常。何以故。如是色相。数数改转。前后变异。现可得故。

Explanation: How does one observe the impermanent nature of the decay manifested when all dharmas of internal bodily matters no longer appear and are entirely extinguished? One observes that at a later time even the pile of bones that remained of the body is gone—everything has decayed, dispersed, and been worn away; in every kind and instance, the eyes can no longer see them. Having observed these phenomena, this thought arises in the mind: "Formations such as these are truly impermanent in nature." Why say this? Because the physical forms of the corpse after death constantly transform, and the changes before and after can be directly observed in the present.

Original text: 如是且由。现见增上。作意力故。十五种行观。察内事。种种变异。无常之性。观察是已。复更观察。十六外事。种种变异。无常之性。云何观察。地事变异。无常之性。谓由观见。此地方所。先未造立道场。天寺宅舍。市廛城墙等事。后见新造。善作善饰。复于余时。见彼朽故圮坼。零落颓毁穿缺。火所焚烧。水所漂荡。见是事已。便作是念。如是诸行。其性无常。何以故。如是色相。前后转变。现可得故。

Explanation: Thus, by the power of intensified attention of direct perception, one has observed the various impermanent natures of change in the fifteen kinds of internal matters; after this observation, one continues to observe the various impermanent natures of change in the sixteen kinds of external matters. How does one observe the impermanent nature of the change in land affairs (bhūmi-vastu)? One observes that at this place, previously no practice halls, temples, dwellings, marketplaces, city walls, and the like had been built; later one sees them newly constructed, well built and well adorned; and at a still later time, one sees them decayed and dilapidated, crumbling and collapsing, fallen into ruin and riddled with gaps, burned by fire, or swept away by water. Having observed these things, this thought arises in the mind: "Formations such as these are truly impermanent in nature." Why say this? Because the transformation of their physical forms before and after can be directly observed in the present.