Observing the Five Aggregates to Cut Through the View of Self (Part 2)
Chapter 10: Yogācārabhūmi Śāstra, Volume 34 (The Characteristics of the Four Noble Truths)
Section 1: How to Clearly Understand the Characteristic 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 practitioners delight in proceeding toward the transcendental path, they should rely on the realm of the Four Noble Truths and gradually generate the seven kinds of attention (manaskāra). These seven kinds of attention are, respectively, the initial attention of discerning marks, followed by the attention of thorough determination (adhimokṣa), the attention of detachment, the attention of gathering joy, the attention of observation, the attention of the culmination of preparation, and finally the attention of the fruit of the culmination of preparation, until attaining the fruit of arhatship. Practitioners cultivating yoga, with respect to the principle of the Four Noble Truths, briefly survey and extensively investigate the supreme teachings, hearing and upholding them; they have either already well cultivated the attention of proper contemplation, or have attained the fundamental dhyānas—the four dhyānas and eight samādhis—even reaching the formless-realm samādhis.
This passage roughly 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 and study the Four Noble Truths. In the process of cultivating the Four Noble Truths, seven kinds of attention must arise. What is called "attention" refers to noticing, attending, and applying the mind, the direction toward which the mind proceeds; it also refers to contemplative practice (vipaśyanā-caryā) and observation. Different attention leads to different directions, and thus different fruits. Only when the attention of the fruit of the culmination of preparation finally arises is the ultimate fruit obtained, the fruit of arhatship attained, liberation achieved, and one transcends 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 discerns the characteristic 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 discerns the characteristic of the truth of origination through four practices: the practice of cause, the practice of origination, the practice of arising, and the practice of condition; one discerns the characteristic of the truth of cessation through four practices: the practice of cessation, the practice of tranquility, the practice of excellence, and the practice of relinquishment; one discerns the characteristic 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 of discerning marks.
This passage introduces the rough cultivation content of the Four Noble Truths. The cultivation of each truth includes four practices, totaling 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: Observing the truth of suffering through ten practices enables one to accordingly awaken and enter the four practices of the truth of suffering. What are the ten practices? First, the practice of alteration; second, the practice of destruction; third, the practice of separation; fourth, the practice of dharma-nature; fifth, the practice of conjunction; sixth, the practice of bondage; seventh, the practice of the unlovely; eighth, the practice of insecurity; ninth, the practice of nothing obtainable; tenth, the practice of lack of self-mastery. These ten practices, relying on the principle of validation, can be correctly observed.
This passage introduces the ten practices. Only by observing the truth of suffering with these ten practices can one awaken and enter the four practices of the truth of suffering, and finally 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 authoritative teaching (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 suffering; contemplating the impermanence of all formations is contemplating the truth of suffering and the truth of the origination of suffering. The formations in the Buddha's teaching of the impermanence of all formations are roughly of two kinds: one is the world of sentient beings, the second is the material (insentient) world. The Buddha said: 「我以超过人类的清净天眼。观诸有情死时生时。广说乃至身坏已后。当生善趣天世界中。」This dharma gateway reveals that the World-Honored One, with the pure divine eye, directly sees that the entire world of sentient beings is impermanent in nature.
From this passage onward, the World-Honored One specifically expounds the impermanence of all formations. "Formation" refers to dharmas subject to arising, abiding, alteration, and ceasing; whatever can arise, abide, alter, and cease is a formation; all formations are called "all formations," and all formations are impermanent, because there are 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 transcendental, all dharmas—are directly seen; there is no inferential deliberation that is not directly seen, nor invalid conjecture, because his wisdom is ultimately perfect. Sentient beings' seeing of dharmas divides into three kinds: direct perception, inference, and non-valid cognition; the Buddha is entirely direct perception, while sentient beings are not. For the impermanence of the material world, one may refer to the arising, abiding, alteration, and ceasing of the material world as described in the Sūtra on the Origins of the World in 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 Sahā world, can now remain stable for a long time. After this period has passed, gradually two suns, three suns will appear, and finally seven suns will appear, as described in the Seven Suns Sūtra. At that time, all the lands, mountains, and great seas in the material world, as well as Mount Sumeru in the desire-realm heavens, and even all the material worlds of the form realm, will all be burned and destroyed. After the fire calamity passes, even the ashes disappear, and not even any image can be found."
What the World-Honored One described precisely reveals the impermanence of all material worlds. Hearing the World-Honored One's exposition and relying on the principle of authoritative teaching he spoke, practitioners of contemplation have their pure faith in the impermanence of all formations intensified, and their capacity to attend to the impermanence of all formations strengthened; thus they gain certainty regarding the impermanent nature of all formations. Once the mind gains certainty, then by this power of intensified attention (adhimātra-manaskāra-bala) of pure faith, they repeatedly deliberate and observe, directly seeing the impermanence of all formations, which does not contradict the principle of authoritative teaching. Such direct seeing is not prompted by other conditions, but arises from truthful observation, directly seen by one's own mind.
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 pure mind not entertaining other thoughts. Only through pure faith can one attend to and observe, through investigation, the impermanence of all formations; without pure faith, not believing in the impermanence of all formations, one will not attend to observation. 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, realization by direct perception; "direct" means presently existing, truly existing, not fabricated by thinking and imagination. Through repeatedly cultivating the World-Honored One's authoritative teaching on the impermanence of all formations, and observing the impermanence of formations within meditative concentration, when conditions ripen, practitioners 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 suffer, 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 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 bases such as the eye, ear, nose, tongue, body, and mind. External matters are sixteen kinds, such as clothing, food, shelter, use, and travel: 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 herbs, flowers, 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, seas, lakes, ponds, and other places where water gathers; the fifth is occupational matters (karma-vastu); the sixth is treasury 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 illumination matters (pradīpa-vastu); the sixteenth is attendance by men and women matters (strī-puruṣa-upasthāna-vastu).
All these matters are impermanent matters of the mundane 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, have always been doing these impermanent things without perceiving their impermanence. After cultivating the principle of authoritative teaching, the mind consciousness can easily understand the impermanence of these matters, but the manas is dull and not easily accepting; hence the need to cultivate precepts, samādhi, and wisdom, to practice contemplation within meditative concentration, and finally to realize impermanence. Realization is direct seeing; direct seeing means presently observing the impermanence of dharmas, not by the mind consciousness's thinking and understanding. The impermanence clearly manifests, 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 impermanence of dharmas.
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 attention power of seeing dharmas, and from the perspective of the alteration of dharmas, deliberates and observes the impermanence of internal and external matters. Among them, internal matters have fifteen kinds of alteration, and there are eight conditions of alteration. What are the fifteen kinds of alteration of internal matters? The first is the alteration produced by the stages through which the physical body passes; the second is the alteration produced in manifest color, such as the black, white, red, or yellow of skin color; the third is the alteration produced in shape, such as tall or short, fat or thin; the fourth is the alteration produced in the flourishing and decline of the body, such as having strength or lacking strength; the fifth is the alteration produced in the limbs and joints of the body faculties, such as mutilations like severed arms or legs;
the sixth is the alteration produced in labor, such as being tired or not tired; the seventh is the alteration produced from being harmed by others, such as being bullied, framed, slandered, having one's reputation damaged, and so on; the eighth is the alteration produced by cold and heat, such as fever, aversion to cold, and so on; the ninth is the alteration produced in deportment and movement, such as a languid body, hunched back, difficulty moving, and so on; the tenth is the alteration produced in the objects of contact, such as changes in the people, matters, and things one contacts; the eleventh is the alteration produced in deeds done with defiled mind, such as the transformation of wholesome and unwholesome karma; the twelfth is the alteration produced in bodily illness—formerly healthy, now afflicted with the suffering of illness; the thirteenth is the alteration produced at death, when life ends; the fourteenth is the alteration of the body turning bruised and swollen after death; the fifteenth is the alteration after death when the corpse disappears without a trace, 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 conditions of alteration? The first is storage over time; the second is harm by others; the third is depletion through use; the fourth is alteration 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).
The meaning of storage over time is that material dharmas, even if placed and guarded in suitable locations, will naturally decay after a long time, their appearance showing decay and alteration. The meaning of harm by others is that various material forms, if struck by others in various ways and harmed in various ways, will show various altered shapes and colors. The meaning of depletion through use is that various material objects belonging to different owners, through the intensified power of the users' employment, undergo wear and alteration.
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: The meaning of alteration of seasons is that in autumn and winter, the herbs, flowers, leaves, and fruits in forests and groves all wither, yellow, and fall; in spring and summer, the forests, herbs, branches, leaves, flowers, and fruits grow again, verdant and luxuriant. The meaning of burning by fire is that when a great fire rages, burning villages and settlements, national cities and royal capitals are all reduced to ashes. The meaning of rotting by water is that when great floods spread, villages and settlements are swept away, and national cities and royal capitals are all submerged. The meaning of drying by wind is that when great winds blow, damp clothes and land, 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: The meaning of encounter of altered conditions is: conditioning on contact conducive to pleasant feeling, when one should experience pleasant feeling, one instead encounters contact for painful feeling; conditioning on contact for painful feeling, when one should experience painful feeling, one instead encounters contact for pleasant feeling; conditioning on contact for neither-painful-nor-pleasant feeling, when one should experience neither-painful-nor-pleasant feeling, one instead encounters contact for pleasant feeling or painful feeling. Furthermore, a person of greed encounters the condition 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—it should be understood likewise. Likewise, when the eye consciousness is presently manifest, one encounters the objects of sound, smell, taste, and touch. These are the eight conditions of alteration. All alterations of all material and immaterial dharmas are produced by these eight conditions; apart from these there are no others, neither more nor fewer.
Here "altered" means changed. When the conditions encountered change, the causes change, and the results also change. The alteration of causes and conditions falls roughly into these eight kinds; in finer division there may be many more. Because conditions change, it is impermanent; because results change, it is also impermanent. The alteration 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 deliberate on the impermanent nature of the alteration and decay produced by the stages of internal matters? By observing that oneself or others, from the stage of youth to the stage of old age, have formations continuously changing, with differences before and after, nothing similar between them. Having observed these phenomena, one should form this thought: "These formations are truly impermanent in nature." Why this conclusion? Because the changes and differences 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 deliberate on the impermanent nature of the alteration produced in the manifest colors seen by the eye consciousness regarding internal bodily matters? Observing that oneself or others formerly had beautiful complexion, skin fresh and lustrous, and later one finds the complexion has deteriorated, become withered, no longer fresh and lustrous; after a period of time one again sees beautiful luster and moist skin. Having observed these phenomena, one thinks: "Formations such as these are truly impermanent in nature." Why say this? Because these internal manifest colors differ before and after, changing and impermanent, observable 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 alteration produced in the shape of internal bodily matters? Just as with the manifest colors observed, so too with shape regarding fatness and thinness. How does one observe the impermanent nature of the alteration produced in the flourishing and decline of internal bodily matters? Observing that oneself or others formerly had relatives, wealth, and status all flourishing, later all declined, and again later flourishing once more. Having observed these phenomena, one has this reflection: "Formations such as these are truly impermanent in nature." Why? Because the flourishing and decline of 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 alteration produced in the limbs and joints of internal bodily matters? Seeing that the limbs and joints of oneself or others, formerly without any loss, later are seen to be diminished—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: "Such formations 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 alteration produced by the exertion of internal bodily matters? Observing the fatigability of one's own or others' bodies, the extreme exhaustion, caused by rapid walking, by jumping, by repeated leaping, by riding, or by performing various swift bodily actions; and then later seeing that fatigue and exhaustion are gone. Having observed these phenomena, this notion arises: "Such formations 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 alteration produced when internal bodily matters are harmed by others? Observing that oneself or others, harmed by others, undergo bodily alteration—damaged by knives, staffs, whips, sturdy ropes, spears, arrows, and so on, or harmed by the venom of various mosquitoes, flies, snakes, scorpions, and other poisonous creatures—yet later seeing the body recovered, without alteration. Having observed these phenomena, this notion arises: "Such formations 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 alteration produced by cold and heat in internal bodily matters? Observing that oneself or others, in extreme cold, are uncomfortable, curled up and shivering, oppressed by freezing cold, longing for warm sunshine; or observing that in extreme heat, the body stretches out, parched and hot, dry-mouthed and thirsty, sweating like rain, hot and thirsty, longing for coolness; and later, when the cold season arrives, seeing again the phenomena and states described before. Having observed these phenomena, this notion arises: "Such formations 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 alteration produced in the four deportments of internal bodily matters? Observing that oneself or others, in walking, standing, sitting, and lying down, with any one deportment, sometimes suffer impairment and sometimes gain benefit. Having observed these phenomena, this notion arises: "Such formations 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 alteration produced in the contacts of internal bodily matters? Through contact with contact conducive to pleasant feeling, when experiencing the pleasure born from the condition of pleasant contact, one can naturally discern the stage of pleasant feeling. Just as one discerns 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 that these three feelings change before and after, feelings constantly renew and change, not fixed as at first; the three feelings sometimes increase, sometimes decrease; each feeling exists only temporarily, suddenly manifesting and soon perishing. Having observed these phenomena, this thought arises: "Such formations 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 alteration produced by defilement in internal matters? One can know the defiled minds previously arisen: either minds with greed or free of greed; either minds with anger or free of anger; either minds with delusion or free of delusion. One can also know the defiled minds stained by each kind of subsidiary affliction, and know the undefiled minds with each kind of subsidiary affliction absent. One can also know that the continuum of those minds, through the various afflictions and subsidiary afflictions, successively enters into states of change and non-change. Having observed these phenomena, this thought arises: "Such formations are truly impermanent in nature." Why? Because the alteration of mind produced 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 alteration produced by illness in internal bodily matters? Observing that oneself or others formerly had no illness, at ease and robust, and later seeing oneself or others suffering severe illness, gravely ill, experiencing extremely painful bodily feelings as extensively described before; and later observing that oneself or others are again free of illness, at ease and robust. Having observed these phenomena, this thought arises: "Such formations 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 alteration produced by death in internal bodily matters? Observing that others were then still alive, abiding stably in the world, and later finding them dead, with only a corpse remaining, devoid of mind and consciousness. Having observed this phenomenon, this thought arises: "Such formations are truly impermanent." How does one observe the impermanent nature of the alteration produced at the stages of bruising and so on of the corpse? Observing the corpse of one already dead: at one time it reaches the stage of bruising and swelling, at another time the stage of suppuration and decay, until finally only a pile of bones remains. Having observed these phenomena, this thought arises: "Such formations 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 the internal body no longer appear and are entirely extinguished? Observing that later even the pile of bones is gone, all decayed, dispersed, ground to nothing; every kind of material thing is no longer seen by the eye. Having observed these phenomena, this thought arises: "Such formations are truly impermanent." Why say this? Because the transformation of the corpse's appearance after death, constantly changing 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 intensified attention power of direct perception, having observed the various alterations and impermanence of the fifteen kinds of internal matters, one then continues to observe the various alterations and impermanence of the sixteen kinds of external matters. How does one observe the impermanent nature of the alteration of land affairs? Observing a place where previously no practice halls, temples, dwellings, markets, city walls, and so on had been built, and later seeing these structures newly built, well made and well adorned; and later still, seeing them decayed and dismantled, fallen and collapsed, or burned by fire, or toppled by water. Having observed these things, this thought arises: "Such formations are truly impermanent." Why say this? Because the transformation of their appearance before and after can be directly observed in the present.
Original text:云何观察。园事变异。无常之性。谓先观见。诸园苑中。药草丛林。华果枝叶。悉皆茂盛。青翠丹晖。甚可爱乐。复于后时。见彼枯槁。无诸华果。柯叶零落。火所焚烧。水所漂荡。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 alteration of gardens and parks? Previously seeing that in all gardens and parks the herbs, forests, flowers, fruits, branches, and leaves were all luxuriant, with red flowers and green leaves most delightful; and later seeing these plants withered, with no more flowers or fruits, leaves fallen, or burned by fire, or toppled by water. Having observed these phenomena, one thinks: "Such formations are truly impermanent."
Original text:云何观察。山事变异。无常之性。谓于一时。观见其山。丛林蓊郁。耸石巉岩。复于一时。见彼丛林。巉岩耸石。雕残颓毁。高下参差。火所焚烧。水所漂荡。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 alteration of mountains? At one time seeing a mountain with dense forests and towering crags reaching into the clouds; at another time seeing those forested crags withered and ruined, tottering, jagged and uneven, or burned by fire, or toppled by water. Having observed these things, one thinks: "Such formations are truly impermanent."
Original text:云何观察。水事变异。无常之性。谓先一时。见诸河渎。池泉井等。涛波涌溢。醴水盈满。后于一时。见彼一切。枯涸干竭。见是事已。便作是念。如是诸行。其性无常。余如前说。云何观察。业事变异。无常之性。谓先一时。见彼种种。殉利牧农。工巧正论。行船等业。皆悉兴盛。复于一时。见彼事业。皆悉衰损。见此事已。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 alteration of rivers and waters? Previously at one time seeing rivers, springs, ponds, wells, and so on with surging waves, filled with sweet water; at a later time seeing them all dried up and exhausted. Having observed these phenomena, one thinks: "Such formations are truly impermanent." How does one observe the impermanent nature of the alteration of occupations? At one time seeing the various livelihoods pursued for worldly gain—herding and farming, crafts and technologies, proper worldly discourse and debate, and shipping—all flourishing; at a later time seeing these enterprises all in decline. Having observed these phenomena, this thought arises: "Such formations are truly impermanent."
Original text:云何观察。库藏变异。无常之性。谓由观见。种种库藏。一时盈满。一时灭尽。见此事已。便作是念。如是诸行。其性无常。余如前说。云何观察。饮食变异。无常之性。谓由观见。种种饮食。一时未办。一时已办。一时入口。牙齿咀嚼。和杂涎唾。细细吞咽。一时入腹。渐渐消化。一时变为。屎尿流出。见此事已。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 alteration of storehouses? Observing various storehouses full at one time and emptied at another. Having observed these phenomena, this thought arises: "Such formations are truly impermanent." How does one observe the impermanent nature of the alteration of food and drink? Observing various foods and drinks not yet prepared at one moment and prepared at the next; at one moment entering the mouth, chewed by the teeth, mixed with saliva, swallowed bit by bit; at another moment entering the belly, gradually digested, and then transformed into feces and urine and excreted. Having observed these phenomena, this thought arises: "Such formations are truly impermanent."
Original text:云何观察。乘事变异。无常之性。谓于一时。见种种乘。新妙庄严。甚可爱乐。复于一时。见彼朽故。离诸严饰。见此事已。便作是念。如是诸行。其性无常。余如前说。云何观察。衣事变异。无常之性。谓由观见。种种衣服。一时新成。一时故坏。一时鲜洁。一时垢腻。见此事已。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 alteration of vehicles? At one time seeing various vehicles still new, beautifully adorned, delightful; at another time seeing them decayed, no longer beautiful or adorned. Having observed these phenomena, this thought arises: "Such formations are truly impermanent." How does one observe the impermanent nature of the alteration of clothing? Seeing various garments newly made at one time, old and worn at another; fresh and clean at one time, stained with grime at another. Having observed these phenomena, this thought arises: "Such formations are truly impermanent."
Original text:云何观察。严具变异。无常之性。谓由观见。诸庄严具。一时未成。一时已成。一时坚固。一时破坏。见此事已。便作是念。如是诸行。其性无常。余如前说。云何观察。舞歌乐事。所有变异。无常之性。谓由观见。舞歌伎乐。现在种种。音曲差别。异起异谢。见此事已。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 alteration of ornaments? Seeing various ornaments not yet made at one time and completed at another; sturdy at one time, broken at another. Having observed these phenomena, this thought arises: "Such formations are truly impermanent." How does one observe the impermanent nature of the alteration of dance, song, and music? Observing the dance, song, and music being performed, with various differences of sounds and melodies, arising at one moment and ceasing at another. Having observed these phenomena, this thought arises: "Such formations are truly impermanent."
Original text:云何观察。香鬘涂饰。所有变异。无常之性。谓先观见。种种香鬘。鲜荣芬馥。后时见彼。萎悴臭烂。见此事已。便作是念。如是诸行。其性无常。余如前说。云何观察。资具变异。无常之性。谓观见彼。未造已造。成满破坏。前后变异。见此事已。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 alteration of incense, garlands, and unguents? Presently seeing various fragrant garlands glorious and fragrant, and later seeing them withered, yellowed, broken, and foul. Seeing these phenomena, this thought arises: "Such formations are truly impermanent." How does one observe the impermanent nature of the alteration of livelihood necessities? Observing that livelihood necessities were previously not yet made, later crafted, and after use destroyed, constantly changing before and after. Having observed these phenomena, this thought arises: "Such formations are truly impermanent."
Original text:云何观察。光明变异。无常之性。谓由观见。种种明闇。生灭变异。见此事已。便作是念。如是诸行。其性无常。余如前说。云何观察。男女承奉。所有变异。无常之性。谓观见彼。或衰或盛。不久坚住。见此事已。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 alteration of light? Seeing the arising, ceasing, and alteration of various states of brightness and darkness. Having observed these phenomena, this thought arises: "Such formations are truly impermanent." How does one observe the impermanent nature of the alteration of the mutual affection between men and women? Observing that the affection between men and women goes from flourishing to decline and from decline to flourishing, unable to last long. Having observed these phenomena, this thought arises: "Such formations are truly impermanent."
Original text:如是一切。外事诸行。前之六种。是所摄受事。后之十种。是身资具事。以要言之。当知其性。皆是无常。何以故。形相转变。现可得故。由如是等。如前所说。
Explanation: Thus, of all these external formations, the first six are matters appropriated by the five-aggregate body, and the latter ten are matters of the body's necessities. In summary, all these dharmas are impermanent in nature. Why say this? Because the transformation of their forms and appearances can be directly observed in the present, as specifically described before.
Original text:诸变异行。现见增上。作意力故。于内外事。如其所应。以变异行。观察一切。是无常性。由是因缘。于诸变异。无常之性。现见不背。不由他缘。非他所引。随念观察。审谛决定。即由如是。所说因缘。说名现见。增上作意。即由如是。现见增上。作意力故。观察变异。无常性已。彼诸色行。虽复现有。刹那生灭。灭坏无常。而微细故。非现所得。
Explanation: Because of the intensified attention power capable of directly observing these constantly altering formations, in observing internal and external matters one accords with the impermanent nature of alteration, observing from the perspective of the alteration of formations that all dharmas are impermanent. Because of this condition, regarding the impermanent nature of the alteration of formations, one can directly observe without contradicting their impermanent nature of alteration. Direct seeing means seeing by direct perception; all dharmas, internal and external, do not contradict impermanence; the alteration of all dharmas does not arise from other conditions, is not induced by external conditions.
The observation and confirmation of the impermanence of all internal and external dharmas can be carefully examined according to one's own intensified attention power, and finally the mind gains certainty. Because of such conditions, present observation is called intensified attention of direct seeing. That is to say, because of such intensified attention power of direct seeing, after observing the impermanent nature of the alteration of formations, one knows that although those material formations still exist, they are all dharmas of momentary arising and ceasing, of destruction and impermanence. Because these dharmas are extremely subtle, they cannot be observed in the present.
Original text:故依现见。增上作意。应正比度。云何比度。谓彼诸行。要有刹那。生灭灭坏。方可得有。前后变异。非如是住。得有变异。是故诸行。必定应有。刹那生灭。彼彼众缘。和合有故。如是如是。诸行得生。生已不待。灭坏因缘。自然灭坏。如是所有。变异因缘。能令诸行。转变生起。
Explanation: Therefore, relying on the intensified attention of direct seeing, one should correctly infer the momentary arising, ceasing, and alteration of material formations. How to infer? One should know thus: formations must have momentary arising and ceasing, and the material formations must perish, for the alterations before and after to be observable; it is not that they could remain unchanged and yet alteration be known. Therefore formations must necessarily have momentary arising and ceasing. Because numerous conditions converge, formations arise in such and such ways; once arisen, they need not wait for conditions of destruction—when the convergent conditions cease, the formations naturally perish. Thus all the conditions of alteration can cause formations to transform and arise.
Inference is also inference (anumāna). Only correct inference based on direct perception yields true results; that is, the basis of inference is direct perception, fact; only then can the result of inference possibly be fact. Otherwise it is incorrect inference, and the result of inference is not true and cannot be trusted.
Material formations are the operation of material form, the aggregate of form. Although material formations are presently and directly visible, the moment-by-moment arising, ceasing, and alteration of material form cannot be directly seen due to insufficient power of meditative concentration and wisdom; one must correctly infer based on the material formations directly and truthfully seen. Material form constantly arises and perishes; only thus can material form exist and manifest, and only then are there material formations; only with alteration before and after are there material formations. If material form did not alter, there would be no formation, and the dharma would not exist. Therefore the momentary arising, ceasing, and alteration of material formations must be correctly inferred on the basis of direct perception of form, in order to be realized and rightly known.
Original text:此是变异。生起因缘。非是诸行。灭坏因缘。所以者何。由彼诸行。与世现见。灭坏因缘。俱灭坏已。后不相似。生起可得。非彼一切。全不生起。或有诸行。既灭坏已。一切生起。全不可得。如煎水等。最后一切。皆悉消尽。灾火焚烧。器世间已。都无灰烬。乃至余影。亦不可得。彼亦因缘。后后展转。渐减尽故。最后一切。都无所有。不由其火。作如是事。是故变异。由前所说。八种因缘。令变生起。自然灭坏。
Explanation: This is the condition for the arising of alteration, not the condition for the perishing of formations. Why? This can be seen from the phenomenon that after formations perish together with the perishable conditions visible in the world, no similar dharma arises again—but not all dharmas fail to arise. After some formations perish, no dharmas arise at all, such as boiling water: the more it boils, the less remains, until finally all the water disappears.
Another example is the fire calamity among the three calamities: after the material world is burned, not even ashes remain, not even a shadow can be seen. This is also because conditions constantly change, causing formations to gradually diminish until all are extinguished, and finally no dharmas exist at all. The complete extinction of the material world is not due to the fire itself. Therefore the alteration of formations is due to the eight conditions described before, which cause the phenomena of alteration to arise, and the formations naturally perish.
The conditions for the arising of formations are the alteration of dharmas, not the destruction of dharmas; after destruction there are no dharmas, no formations. The perishing of formations also represents impermanence and suffering.
Original text:如是比度。作意力故。由灭坏行。于彼诸行。刹那生灭。灭坏无常。而得决定。于如是事。得决定已。复于他世。非所现见。诸行生起。应正比度。云何比度。谓诸有情。现有种种。差别可得。或好形色。或恶形色。或上族姓。或下族姓。或富族姓。或贫族姓。或大宗叶。或小宗叶。或长寿命。或短寿命。言或威肃。或不威肃。或性利根。或性钝根。如是一切。有情差别。定由作业。有其差别。方可成立。非无作业。如是有情。色类差别。定由先世。善不善业。造作增长。种种品类。
Explanation: Because of such inferential attention power, from the practice of destruction, observing the momentary arising and ceasing of formations, their destruction and impermanence, one draws the conclusion: formations are impermanent through alteration. Having gained certainty about these matters, one should then correctly infer the arising of formations in past and future lives, which cannot be directly seen. How to infer? The various differences among sentient beings can be observed in the present: some have good features, some evil features; some are of noble lineage, some of lowly lineage; some come from large clans, some from small clans; some are long-lived, some short-lived; some speak with dignity and sternness, some without; some have sharp faculties (indriya), some dull faculties.
All such differences among sentient beings can only be established by differences in the karmic actions they have performed, not without karmic actions. The differences in the physical types of sentient beings are necessarily due to the wholesome and unwholesome karma created and increased in past lives, producing the various differences of category.
Correct inference is comparative deliberation based on direct seeing with which the mind has gained certainty. If not based on direct seeing, the comparison and deliberation is incorrect inference; incorrect inference is not encompassed by wisdom; correct inference yields wisdom.
Original text:由彼因缘。于今自体。差别生起。不应自在。变化为因。何以故。若说自在。变化为因。能生诸行。此所生行。为唯用彼。自在为缘。为待余缘。如是自在。方能变化。若唯用彼。自在为缘。是则诸行。与彼自在。俱应本有。何须更生。
Explanation: Because of various conditions, the differences in the self-nature of the various formations now manifest; the appearance of these differences in the self-nature of formations should not have Īśvara's creation as its cause. Why? If it is said that Īśvara's creation is the cause capable of producing formations, then do the formations thus produced take only that Īśvara as their condition, or do they await other conditions before such Īśvara can create? If they take only that Īśvara as condition, then formations and that Īśvara should both exist inherently from the beginning—since they exist inherently, why would they need to be born again?
Original text:若言先有。自在体性。然后行生。是则诸行。不唯自在。为缘生起。若言自在。随其所欲。功用祈愿。方能造化。是故亦用。欲为因缘。非唯自在。若尔此欲。为有因耶。为无因耶。若言有因。即用自在。以为因者。此则同前。所说过失。不应道理。若言此欲。更有余因。是则如欲。功用祈愿。离自在外。余法为因。如是亦应。一切诸行。皆用余法。以为其因。何须妄计。无用自在。
Explanation: If it is said that the self-nature of Īśvara existed first and then formations arose, then those formations do not arise solely with Īśvara as condition. If it is said that Īśvara can create only according to his desires, his functions requiring supplication and vows to create, then formations are also born with desire as cause and condition, not with Īśvara alone as condition. If so, does this desire arise and function with a cause or without a cause? If it is said to have a cause, with Īśvara as its cause, then this has the same fault as stated before, and the principle does not hold. If it is said that this desire has other causes, then, like the function of desire realized through supplication and vows, apart from Īśvara there are other dharmas as causes of arising. If so, all formations take other dharmas as their causes of arising—why then falsely cling to a useless Īśvara as cause?
Original text:由如是等。比度增上。作意力故。于有他世。诸行生起。获得决定。如是略由。三种增上。作意力故。寻思观察。内外诸行。是无常性。谓净信增上。作意力故。现见增上。作意力故。比度增上。作意力故。于前所举。能随顺修。无常五行。已辩变异。灭坏二行。
Explanation: Because of the intensified attention power of such inference, one gains certainty regarding the arising of formations in past and future lives. Thus, roughly by three kinds of intensified attention power, one can deliberate and observe that internal and external formations are impermanent in nature: the intensified attention power of pure faith, the intensified attention power of direct seeing, and the intensified attention power of inference. Regarding the internal and external formations enumerated before, one can accord with and cultivate the five practices of impermanence. Above, the two practices of alteration and destruction have been fully explained.
When one needs to contemplate the impermanence of the five aggregates in past and future lives, one must, on the basis of truthfully and directly contemplating the five aggregates in the present life, correctly infer and contemplate the five aggregates of past and future lives to gain realization; the two dharmas inferred must be of the same category—dharmas of different categories cannot be inferred. On the basis of truthfully and directly contemplating the present five aggregates, one can correctly infer and contemplate the five aggregates already past and those that will appear in the future, thereby gaining realization, gaining certainty and confirmation regarding the impermanence of all formations.
Original text:云何复由。别离行故。观无常性。谓依内外。二种别离。应知诸行。是无常性。依内别离。无常性者。谓如有一。先为他主。非奴非使。能自受用。能驱役他。作诸事业。彼于后时。退失主性。非奴使性。转得他奴。及所使性。于主性等。名为别离。无常之性。
Explanation: How does one further observe impermanence through the practice of separation? Relying on the two kinds of separation, internal and external, one should know that formations are impermanent in nature. The meaning of impermanence relying on internal separation is: if there is a person who was formerly a master of others, himself neither slave nor servant, able to act fully on his own and to employ others in various enterprises, but who later loses the status of master and the status of not being a slave or servant, instead acquiring the status of another's slave and servant—regarding the status of master and so on, this is called the impermanent nature of separation.
Original text:依外别离。无常性者。谓现前有。资生财宝。先未变异。未为别离。无常灭坏。后时为王。盗贼非爱。及共财等。之所劫夺。或由恶作。加行失坏。或方便求。而不能得。如是等类。应知是名。由别离行。知无常性。
Explanation: The meaning of impermanence relying on external separation is: presently having wealth for livelihood, which previously had not altered, not yet separated, not impermanently perished, but later seized by the king, stolen by thieves, plundered by those not beloved, lost as another's common property, or ruined by force and violence, or sought by means yet unobtainable. From these phenomena one should know this is called knowing impermanence through the practice of separation.
Original text:云何复由。法性行故。观无常性。谓即所有。变异无常。灭坏无常。别离无常。于现在世。犹未合会。于未来世。当有法性。如实通达。如是诸行。于未来世。当有法性。如是等类。名为通达。法性无常。
云何复由。合会行故。观无常性。谓即如是。变异无常。灭坏无常。别离无常。于现在世。合会现前。如实通达。如是诸行。于现在世。现前合会。如是等类。名为通达。合会无常。彼于如是。内外诸行。五无常性。由五种行。如其所应。作意修习。多修习故。获得决定。
Explanation: How does one further observe impermanence through the practice of dharma-nature? Regarding all the impermanence of alteration, impermanence of destruction, and impermanence of separation that have not yet conjoined in the present life but whose dharma-nature will appear in the future, one can truthfully penetrate. That these formations have a dharma-nature that will appear in the future—such categories are called penetrating the impermanence of dharma-nature.
How does one further observe impermanence through the practice of conjunction? That is, the impermanence of alteration, impermanence of destruction, and impermanence of separation, conjoined and present in the present life, truthfully penetrated. That these formations are presently conjoined in the present life—such categories are called penetrating the impermanence of conjunction. Regarding the five kinds of impermanence of these internal and external formations, one attends and cultivates through the five practices as appropriate. Because of repeated cultivation, the mind gains certainty regarding impermanence.
Original text:如是由证成道理。及修增上故。于无常行。得决定已。从此无间。趣入苦行。作是思惟。如是诸行。皆是无常。是无常故。决定应是。有生法性。如是诸行。既是生法。即有生苦。既有生苦。当知亦有。老病死苦。怨憎会苦。爱别离苦。求不得苦。如是且由。不可爱行。趣入苦行。如是复于。有漏有取。能顺乐受。一切蕴中。由结缚行。趣入苦行。
Explanation: Thus, by the principle of personal realization and the intensification of cultivation, having gained certainty regarding the practice of impermanence, from then on one uninterruptedly enters the cultivation of the practice of suffering. In cultivating the practice of suffering, one deliberates thus: "These formations are all impermanent; because they are impermanent, they must necessarily have the dharma-nature of arising. Since these formations are dharmas of arising, there is the suffering of birth; since there is the suffering of birth, know there is also the suffering of old age, sickness, and death, the suffering of association with the hateful, the suffering of separation from the beloved, and the suffering of not obtaining what one seeks." Thus, for now, one enters the practice of suffering through the practice of the unlovely; then, in all the aggregates that are with taints, with grasping (upādāna), and conducive to pleasant feeling, one enters the practice of suffering through the practice of bondage.
After realizing the impermanence of formations through contemplative practice, the mind will uninterruptedly deliberate on the three sufferings and eight sufferings, entering the practice of suffering. Uninterruptedly entering the practice of suffering means that the manas and the mind consciousness simultaneously gain certainty regarding the impermanence of dharmas, confirming the impermanence of formations, and then together realize that formations are suffering.
Original text:所以者何。以于爱等结处。生爱等结。于贪等缚处。生贪等缚。便能招集。生老病死。愁悲忧苦。一切扰恼。纯大苦蕴。如是复于。有漏有取。顺非苦乐。一切蕴中。由不安隐行。趣入苦行。所以者何。有漏有取。顺非苦乐。一切诸蕴。粗重俱行。苦乐种子。之所随逐。苦苦坏苦。不解脱故。一切皆是。无常灭法。
Explanation: Why? Because where fetters such as craving arise, fetters such as craving are produced; where bondages such as greed arise, bondages such as greed are produced; thus one attracts and gathers birth, old age, sickness, death, sorrow, grief, worry, and suffering—all afflictions, the great mass of suffering. Thus again, in all the aggregates that are with taints, with grasping, and conducive to neither-painful-nor-pleasant feeling, one enters the practice of suffering through the practice of insecurity. Why? Because all the aggregates with taints and grasping, conducive to neither-painful-nor-pleasant feeling, operate together with dausthulya, are pursued by the seeds of suffering and pleasure, and because the suffering of suffering and the suffering of change are not escaped, all are impermanent, perishing dharmas.
Original text:如是行者。于能随顺。乐受诸行。及乐受中。由结缚行。趣入坏苦。于能随顺。苦受诸行。及苦受中。由不可爱行。趣入苦苦。于能随顺。不苦不乐受诸行。及不苦不乐受中。由不安隐行。趣入行苦。如是由结缚行。不可爱行。不安隐行。增上力故。于三受中。作如是说。诸所有受。皆悉是苦。如是名为。由无常行。作意为先。趣入苦行。
Explanation: Thus the yoga practitioner, in the formations conducive to pleasant feeling and in pleasant feeling, enters the contemplation of the suffering of change through the practice of bondage; in the formations conducive to painful feeling and in painful feeling, enters the contemplation of the suffering of suffering through the practice of the unlovely; in the formations conducive to neither-painful-nor-pleasant feeling and in neither-painful-nor-pleasant feeling, enters the contemplation of the suffering of formations through the practice of insecurity. Thus, by the intensified power of the practices of bondage, the unlovely, and insecurity, one draws this conclusion regarding the three feelings: "All feelings whatsoever are suffering." This is called, with attention beginning from the practice of impermanence, entering the contemplation of the practice of suffering.
Original text:复作是念。我于今者。唯有诸根。唯有境界。唯有从彼。所生诸受。唯有其心。唯有假名。我我所法。唯有其见。唯有假立。此中可得。除此更无。若过若增。如是唯有。诸蕴可得。于诸蕴中。无有常恒。坚住主宰。或说为我。或说有情。或复于此。说为生者。老者病者。及以死者。或复说彼。能造诸业。能受种种。果及异熟。由是诸行。皆悉是空。无有我故。如是名为。由无所得行。趣入空行。
Explanation: The yoga practitioner further has this thought: "At present I have only the faculties, only the objects, only the feelings born from the contact of those faculties and objects, only the mind that feels, only the conventionally named self and dharmas belonging to self, only views, only provisionally established dharmas obtainable herein; apart from this there is nothing more, neither exceeding nor additional. Thus there are only the aggregates obtainable; within the aggregates there is no permanent, enduring, sovereign controller—whether called self, or called sentient being, or further called the one who is born, ages, sickens, and dies, or said to be able to create karma and receive various fruits and retributions (vipāka). By this principle, all formations are empty, without a self." This is called entering the practice of emptiness through the practice of nothing obtainable.
Original text:复作是念。所有诸行。与其自相。及无常相。苦相相应。彼亦一切。从缘生故。不得自在。不自在故。皆非是我。如是名为。由不自在行。入无我行。如是行者。以其十行。摄于四行。复以四行。了苦谛相。谓无常行。五行所摄。一变异行。二灭坏行。三别离行。四法性行。五合会行。苦行三行所摄。一结缚行。二不可爱行。三不安隐行。空行一行所摄。谓无所得行。无我行一行所摄。谓不自在行。彼由十行。悟入四行。
Explanation: The practitioner further has this thought: "All formations correspond with their own characteristics and with the characteristics of impermanence and suffering; they all arise from conditions, and therefore lack self-mastery (avaśatā); because they lack self-mastery, none of them is self." This is called entering the practice of non-self through the practice of lack of self-mastery. Thus the practitioner, with the ten practices, encompasses the four practices, and further with the four practices discerns the characteristic of the truth of suffering: the practice of impermanence is encompassed by five practices—the practice of alteration, the practice of destruction, the practice of separation, the practice of dharma-nature, and the practice of conjunction; the practice of suffering is encompassed by three practices—the practice of bondage, the practice of the unlovely, and the practice of insecurity; the practice of emptiness is encompassed by one practice, namely the practice of nothing obtainable; the practice of non-self is encompassed by one practice, namely the practice of lack of self-mastery. Practitioners awaken to the four practices through these ten practices.
