Yogācārabhūmi-śāstra, Volume Thirty-Four: Characteristics of the Four Noble Truths
Chapter 1: How to Comprehend the Characteristics of the Truth of Suffering (2)
Original Text: How to observe the impermanent nature of changes in gardens? Previously, seeing all medicinal herbs, groves, flowers, fruits, branches, and leaves in the gardens flourishing, verdant and crimson, exceedingly delightful. Then, at a later time, seeing them withered, devoid of flowers and fruits, with branches and leaves scattered, burned by fire, or washed away by water. Having seen this, one thinks: Such conditioned phenomena are indeed impermanent by nature. The rest is as previously stated.
Explanation: How to observe the impermanent nature of changes in gardens? Previously seeing all medicinal herbs, groves, flowers, fruits, branches, and leaves in the gardens flourishing, crimson flowers and green leaves very lovely; then later, seeing these plants all withered, no longer bearing flowers or fruits, leaves scattered, or burned by fire, or washed away by water. After observing these phenomena, one thinks: Such conditioned phenomena are indeed impermanent by nature.
Original Text: How to observe the impermanent nature of changes in mountains? At one time, seeing the mountain with dense groves, towering crags and steep rocks. At another time, seeing those groves, crags, and towering rocks decayed, ruined, uneven, burned by fire, or washed away by water. Having seen this, one thinks: Such conditioned phenomena are indeed impermanent by nature. The rest is as previously stated.
Explanation: How to observe the impermanent nature of changes in mountains and rivers? At a certain time, seeing the mountain forests flourishing, cliffs standing tall reaching the clouds; at another time later, seeing that forested mountain with cliffs decayed and ruined, collapsing, uneven, either burned by fire or washed away by water. After observing these phenomena, one thinks: Such conditioned phenomena are indeed impermanent by nature.
Original Text: How to observe the impermanent nature of changes in water? Previously, at one time, seeing rivers, ponds, springs, wells, etc., with surging waves, sweet water brimming full. Later, at another time, seeing all of them dried up and exhausted. Having seen this, one thinks: Such conditioned phenomena are indeed impermanent by nature. The rest is as previously stated. How to observe the impermanent nature of changes in activities? Previously, at one time, seeing various activities like hunting for profit, herding, farming, skilled crafts, proper debates, shipping, etc., all flourishing. Later, at another time, seeing those activities all declined and diminished. Having seen this, one thinks: Such conditioned phenomena are indeed impermanent by nature. The rest is as previously stated.
Explanation: How to observe the impermanent nature of changes in rivers, etc.? Previously, at a certain time, seeing rivers, ponds, wells, etc., with surging waves, sweet water filling them; later, at another time, seeing all rivers and ponds dried up and exhausted. After observing these phenomena, one thinks: Such conditioned phenomena are indeed impermanent by nature. How to observe the impermanent nature of changes in actions performed? Previously, at a certain time, seeing activities used to seek worldly profit—farming, herding, various crafts and sciences, proper discourses and debates in the world, and shipping—all flourishing; later, at another time, seeing these activities all declined. After observing these phenomena, one thinks: Such conditioned phenomena are indeed impermanent by nature.
Original Text: How to observe the impermanent nature of changes in treasuries? By seeing various treasuries full at one time and completely exhausted at another. Having seen this, one thinks: Such conditioned phenomena are indeed impermanent by nature. The rest is as previously stated. How to observe the impermanent nature of changes in food and drink? By seeing various foods and drinks unprepared at one time, prepared at another; entering the mouth at one time, chewed by teeth, mixed with saliva, swallowed gradually; entering the belly at another time, gradually digested; transformed into excrement and urine at another time, expelled. Having seen this, one thinks: Such conditioned phenomena are indeed impermanent by nature. The rest is as previously stated.
Explanation: How to observe the impermanent nature of changes in treasuries? Observing various treasuries full at this time, yet vanished and exhausted at that time. After observing these phenomena, one thinks: Such conditioned phenomena are indeed impermanent by nature. How to observe the impermanent nature of changes in food and drink? Observing various foods and drinks, not yet prepared at this time, prepared at that time; chewed in the mouth at this time, mixed with saliva and swallowed slowly; entering the belly and digested at that time, then transformed into excrement and urine and expelled. After observing these phenomena, one thinks: Such conditioned phenomena are indeed impermanent by nature.
Original Text: How to observe the impermanent nature of changes in vehicles? At one time, seeing various vehicles newly adorned, splendid and delightful. At another time, seeing them decayed, stripped of adornments. Having seen this, one thinks: Such conditioned phenomena are indeed impermanent by nature. The rest is as previously stated. How to observe the impermanent nature of changes in clothing? By seeing various garments newly made at one time, old and ruined at another; fresh and clean at one time, soiled and greasy at another. Having seen this, one thinks: Such conditioned phenomena are indeed impermanent by nature. The rest is as previously stated.
Explanation: How to observe the impermanent nature of changes in vehicles? At a certain time, seeing various vehicles still new, beautifully adorned, delightful; at another time, seeing these vehicles decayed and ruined, no longer beautiful or adorned. Observing these phenomena, one thinks: Such conditioned phenomena are indeed impermanent by nature. How to observe the impermanent nature of changes in clothing? Seeing various garments, newly made at this time, old and ruined at that time; fresh and clean at this time, covered in filth at that time. Observing these phenomena, one thinks: Such conditioned phenomena are indeed impermanent by nature.
Original Text: How to observe the impermanent nature of changes in ornaments? By seeing various ornaments not yet made at one time, completed at another; sturdy at one time, broken at another. Having seen this, one thinks: Such conditioned phenomena are indeed impermanent by nature. The rest is as previously stated. How to observe the impermanent nature of changes in dance, song, and music? By seeing dance, song, and music currently performed, with various sounds and melodies arising and ceasing differently. Having seen this, one thinks: Such conditioned phenomena are indeed impermanent by nature. The rest is as previously stated.
Explanation: How to observe the impermanent nature of changes in ornaments? Seeing various ornaments, not yet made at this time, completed at that time; sturdy at this time, broken at that time. After observing these phenomena, one thinks: Such conditioned phenomena are indeed impermanent by nature. How to observe the impermanent nature of changes in dance, song, and music? Observing dance, song, and music being performed, with various sounds and melodies differing, arising and ceasing at different times. After observing these phenomena, one thinks: Such conditioned phenomena are indeed impermanent by nature.
Original Text: How to observe the impermanent nature of changes in garlands and fragrant adornments? Previously seeing various garlands fresh, fragrant, and flourishing; later seeing them withered, foul, and rotten. Having seen this, one thinks: Such conditioned phenomena are indeed impermanent by nature. The rest is as previously stated. How to observe the impermanent nature of changes in livelihood resources? By seeing them not yet created, then created, completed, then destroyed, changing before and after. Having seen this, one thinks: Such conditioned phenomena are indeed impermanent by nature. The rest is as previously stated.
Explanation: How to observe the impermanent nature of changes in garlands and fragrant adornments? Presently seeing various garlands, splendid and beautiful, fragrant; later seeing them withered, rotten, and foul-smelling. Seeing these phenomena, one thinks: Such conditioned phenomena are indeed impermanent by nature. How to observe the impermanent nature of changes in livelihood resources? Observing livelihood resources not yet created previously, then created later, used, then destroyed, constantly changing before and after. After observing these phenomena, one thinks: Such conditioned phenomena are indeed impermanent by nature.
Original Text: How to observe the impermanent nature of changes in light? By seeing various states of brightness and darkness arising, ceasing, and changing. Having seen this, one thinks: Such conditioned phenomena are indeed impermanent by nature. The rest is as previously stated. How to observe the impermanent nature of changes in the mutual affection of men and women? By seeing it sometimes declining, sometimes flourishing, not enduring long. Having seen this, one thinks: Such conditioned phenomena are indeed impermanent by nature. The rest is as previously stated.
Explanation: How to observe the impermanent nature of changes in light? Seeing the arising, ceasing, and changing of various states of brightness and darkness. After observing these phenomena, one thinks: Such conditioned phenomena are indeed impermanent by nature. How to observe the impermanent nature of changes in the mutual affection of men and women? Observing the affection between men and women changing from flourishing to decline, decline to flourishing, unable to last long. After observing these phenomena, one thinks: Such conditioned phenomena are indeed impermanent by nature.
Original Text: All such external conditioned phenomena: the first six kinds pertain to appropriated matters; the latter ten kinds pertain to resources for the body. In short, their nature should be known as impermanent. Why? Because the transformation of their form and characteristics is observable. As previously explained.
Explanation: All such external conditioned phenomena: the first six kinds pertain to matters appropriated by the five aggregates body; the latter ten kinds pertain to resources needed for the body. In summary, the nature of these dharmas is all impermanent. Why is this so? Because the transformation of the form and characteristics of these dharmas is observable in the present, as specifically stated before.
Original Text: Due to the power of mental application focused on the superior observation of these changing phenomena, one observes internal and external matters accordingly, observing all as impermanent through their changing nature. For this reason, regarding the impermanent nature of these changes, one directly observes without contradiction, not due to external conditions, not induced by others, but through mindful observation, thoroughly ascertaining. Precisely due to these reasons, it is called direct observation with superior mental application. By the power of this superior mental application of direct observation, having observed the impermanent nature of changes, those material phenomena, though presently existing, have momentary arising and ceasing, impermanent destruction; yet due to their subtlety, they are not directly observable.
Explanation: Due to the power of superior mental application capable of directly observing these constantly changing phenomena, the observation of internal and external matters accords with the impermanent nature, observing all dharmas as impermanent from the perspective of the changes in conditioned phenomena. For this reason, regarding the impermanent nature of the changes in conditioned phenomena, one can directly observe without contradicting their impermanent nature. "Directly see" means perceived by direct perception; all internal and external dharmas do not contradict impermanence; the changes in dharmas do not arise due to external conditions, nor are they induced by external causes.
The observation and confirmation of the impermanent nature of all internal and external dharmas can be carefully examined through one's own superior mental application, ultimately leading to mental certainty. Due to this reason, direct observation is called superior mental application of direct seeing. That is, due to the power of this superior mental application of direct seeing, after observing the impermanent nature of the changes in conditioned phenomena, although those material phenomena still exist, one knows they are dharmas of momentary arising and ceasing, destruction and impermanence. Because these dharmas are extremely subtle, they are not observable in the present.
Original Text: Therefore, relying on superior mental application of direct observation, one should correctly infer. How to infer? Those conditioned phenomena must have momentary arising, ceasing, and destruction to have observable sequential changes. They do not remain unchanged yet undergo transformation. Therefore, conditioned phenomena must have momentary arising and ceasing. Because they arise due to the combination of various conditions, thus such conditioned phenomena come into being. Having arisen, they naturally cease without waiting for causes of destruction. Thus, all such causes of change cause conditioned phenomena to transform and arise.
Explanation: Therefore, relying on superior mental application of direct seeing, one should correctly infer to know the momentary arising and ceasing changes of material phenomena. How to infer? One should cognize thus: Conditioned phenomena must have momentary arising and ceasing; material phenomena cease and are destroyed, then sequential changes can be observed. They do not remain unchanged to know transformation. Therefore, conditioned phenomena must have momentary arising and ceasing. Because they arise due to the combination of numerous conditions, thus these conditioned phenomena are born. Having arisen, without waiting for the destruction of the phenomena themselves, when their combined conditions cease, the phenomena naturally cease. Therefore, all causes that cause changes in conditioned phenomena cause the phenomena to undergo transformation.
Inference (anumāna) is inferential knowledge. Only inference based on direct perception (pratyakṣa) can yield true results; that is, the basis of inference is direct perception, it is fact; then the result of inference can be factual. Otherwise, it is incorrect inference, and the result is unreliable.
Material phenomena (rūpa-saṃskāra) are the functioning of material aggregates (rūpa-skandha). Although material phenomena are present and directly perceivable, their moment-to-moment arising, ceasing, and changes cannot be directly perceived due to insufficient meditative power and wisdom; one needs to correctly infer based on the material phenomena directly and truly perceived. Material dharmas constantly arise, cease, and are destroyed; material dharmas can exist and manifest only then, and sequential changes can occur. If material dharmas did not change, there would be no functioning (saṃskāra), and dharmas would not exist. Therefore, the momentary arising, ceasing, and changes of material phenomena require correct inference based on the direct perception of form, to then realize true knowledge.
Original Text: These are causes for the arising of changes, not causes for the destruction of conditioned phenomena. Why? Because after those conditioned phenomena, together with the causes of destruction observable in the world, have ceased, no similar phenomena arise thereafter. But not all phenomena cease to arise. Some conditioned phenomena, after ceasing, lead to no arising whatsoever, like boiling water, etc., where finally all is exhausted. After the conflagration fire burns the material world, not even ashes remain, nor even a shadow is seen. This too is due to conditions changing sequentially, gradually diminishing until finally all is nothingness. It is not that the fire accomplishes this. Therefore, changes arise due to the eight causes previously stated, causing changes to arise and naturally cease.
Explanation: These are causes for the arising of the phenomena of change in conditioned phenomena, not causes for the destruction of conditioned phenomena. Why is this said? This is seen from the phenomenon that after conditioned phenomena and the causes of destruction observable in the world have all ceased, no similar dharmas arise thereafter, but not all dharmas cease to arise. Some conditioned phenomena, after ceasing, lead to no dharmas arising whatsoever, like boiling water, which diminishes until finally all the water disappears.
Again, like the fire in the three calamities, after burning the material world, not even ashes remain, nor is even a shadow visible. This too is due to conditions constantly changing, causing conditioned phenomena to gradually diminish until completely extinguished, finally leaving nothing existent. The material world being completely destroyed is not due to the fire alone. Therefore, the changes in conditioned phenomena are due to the eight causes stated before, causing the phenomena of change to arise and conditioned phenomena to naturally cease.
The causes for the arising of conditioned phenomena are the changes in dharmas; it is not the destruction of dharmas; after destruction, there are no dharmas, no conditioned phenomena. The destruction of conditioned phenomena also represents impermanence and suffering.
Original Text: Due to the power of such inferential mental application, through the phenomena of destruction, one gains certainty regarding the momentary arising, ceasing, and impermanent destruction of those conditioned phenomena. Having gained certainty regarding such matters, one should correctly infer regarding the arising of phenomena in other lifetimes, not directly observable. How to infer? Sentient beings presently exhibit various observable differences: some have good form, some bad form; some from high caste, some low caste; some wealthy, some poor; some from great clans, some small clans; some long-lived, some short-lived; some speak with dignity, some without; some sharp faculties, some dull faculties. All such differences among sentient beings must be established by differences in their actions; they cannot exist without actions. Such differences in the types of sentient beings must be due to the various kinds of wholesome and unwholesome actions performed in past lives, which have developed and increased.
Explanation: Due to the power of such inferential mental application, from the phenomena of destruction, one observes the momentary arising and ceasing, destruction and impermanence of conditioned phenomena, and concludes: Conditioned phenomena are changing and impermanent. Having determined this regarding these matters, one then, regarding the arising of phenomena in past and future lifetimes which cannot be directly observed, should correctly infer. How to infer? Sentient beings presently exhibit various differences that can be observed: some have good appearance, some bad appearance; some from noble family lineage, some lowly; some from large families, some small; some long-lived, some short-lived; some speak with stern dignity, some without; some faculties sharp, some dull.
All such differences among sentient beings must be established by differences in their performed karmic actions; they cannot exist without performed actions. Such differences in the types and appearances of sentient beings must be due to wholesome and unwholesome actions performed in past lives, which have developed various kinds of differences among them.
Correct inference is comparative reasoning based on mental certainty from direct seeing. If not based on direct seeing, the comparative reasoning is incorrect inference; incorrect inference is not encompassed by wisdom, correct inference obtains wisdom.
Original Text: Due to such causes, differences arise in the present self. They should not arise due to an independent, self-existent cause. Why? If one says an independent, self-existent cause produces conditioned phenomena, are these phenomena produced relying solely on that independence as a condition, or do they require other conditions for such independence to transform? If relying solely on that independence as a condition, then those phenomena and that independence should both be originally existent; why would they need to arise again?
Explanation: Due to various causes, the differences in the self-nature of various phenomena now manifest. The arising of differences in the self-nature of phenomena should not be due to independent transformation (īśvara). Why? If one says independent transformation is the cause producing conditioned phenomena, are these phenomena produced relying solely on that independence as a condition, or do they require other conditions for such independence to transform? If relying solely on that independence as a condition, then those phenomena and that independence should both be originally existent; since they are originally existent, why would they need to arise again?
Original Text: If it is said that the nature of independence existed first, then phenomena arose, then phenomena do not arise solely relying on independence as a condition. If it is said that independence, according to its desires, functions through wishes to create, then desire is also used as a cause, not solely independence. If so, is this desire caused or uncaused? If it is said to have a cause, using independence as the cause, then this has the same faults as before; it is unreasonable. If it is said that this desire has other causes, then just like desire functioning through wishes, apart from independence, other dharmas are the cause. Then all phenomena should also use other dharmas as their cause; why vainly posit a useless independence?
Explanation: If it is said that the self-nature of independence existed previously, then phenomena arose; then such phenomena did not arise solely relying on independence as a condition. If it is said that independence can act according to its desires, its function requiring prayers and vows to create phenomena, then phenomena also arise with desire as a cause, not solely independence. If so, is this desire caused or uncaused in its arising and functioning? If it is said to have a cause, using independence as the cause, this has the same faults as previously stated; this reasoning is untenable. If it is said that the arising of this desire has other causes, then just like the function of desire, it is realized through prayer, meaning apart from independence there are other dharmas as causes for its arising. If so, all phenomena should use other dharmas as their cause for arising; why then vainly grasp at independence as the cause?
Original Text: Due to such superior inferential mental application, one gains certainty regarding the arising of phenomena in other lifetimes. Thus, briefly, by the power of three kinds of superior mental application, one contemplates and observes the impermanent nature of internal and external conditioned phenomena: the power of mental application based on pure faith, the power of mental application based on direct seeing, and the power of mental application based on inference. Regarding the previously mentioned phenomena conducive to cultivating the five aspects of impermanence, the two aspects—change and destruction—have been explained.
Explanation: Due to the power of such superior inferential mental application, one gains certainty regarding the arising of phenomena in past and future lifetimes. Thus, briefly, by the power of three kinds of superior mental application, one contemplates and observes that internal and external conditioned phenomena are impermanent. The three kinds of superior mental application are: superior mental application based on pure faith, superior mental application based on direct seeing, and superior mental application based on inference. Regarding the internal and external phenomena previously listed, one can accordingly cultivate the five aspects of impermanence. Above, the two aspects—change and destruction—have been explained.
When needing to contemplate the impermanence of the five aggregates in past and future lifetimes, one must, based on the true direct perception of the five aggregates in the present life, correctly inferentially contemplate the five aggregates of past and future lifetimes to attain realization. The dharmas being compared should be of the same category; dharmas of different categories cannot be compared. Based on the true direct perception of the present five aggregates, one can correctly inferentially contemplate the five aggregates that have already passed and those that will appear in the future. This way, one can attain realization, gain mental certainty regarding the impermanence of conditioned phenomena, and confirm it.
Original Text: How again to observe impermanence through the aspect of separation? By relying on two kinds of separation—internal and external—one should know conditioned phenomena are impermanent. Internal separation and impermanence: For example, someone was previously a master, not a slave or servant, able to enjoy himself and command others to do work. Later, he loses his masterhood, loses his non-slave, non-servant nature, and becomes another's slave and servant. Regarding his masterhood, etc., this is called the impermanent nature of separation.
Explanation: How again to observe impermanence through the aspect of separation? Relying on two kinds of separation—internal and external—one should know conditioned phenomena are impermanent. Internal separation and impermanence means: If there is a person who was previously the master of others, he himself was not a slave or servant of others, could act entirely autonomously, and could command others to do work. This person later ceases to be a master, loses his master-nature and non-slave, non-servant nature, and instead becomes a slave and servant of others. Then, regarding his master-nature, etc., this is called the impermanent nature of separation.
Original Text: External separation and impermanence: Presently existing resources and wealth, previously unchanged, not separated, not impermanently destroyed, are later confiscated by a king, stolen by thieves, seized by unloved ones or co-owners, or destroyed by rough handling, or sought but unobtainable. Such categories should be known as knowing impermanence through the aspect of separation.
Explanation: External separation and impermanence means: Presently existing wealth and resources that can support life, previously unchanged, not separated, not impermanently destroyed, are later confiscated by a king, stolen by thieves, seized by unloved ones, becoming common property of others and lost, or destroyed by force, or sought through effort but unobtainable. From these phenomena, one should know this is called knowing impermanence through the aspect of separation.
Original Text: How again to observe impermanence through the aspect of inherent nature? Namely, all changing impermanence, destructive impermanence, and separative impermanence that have not yet occurred in the present will have their inherent nature in the future. By truly comprehending that such conditioned phenomena will have their inherent nature in the future, such categories are called comprehending the impermanence of inherent nature.
How again to observe impermanence through the aspect of conjunction? Namely, such changing impermanence, destructive impermanence, and separative impermanence are presently conjoined and manifest. By truly comprehending that such conditioned phenomena are presently conjoined and manifest, such categories are called comprehending the impermanence of conjunction. By thus mentally cultivating these five aspects of impermanence regarding internal and external conditioned phenomena through the five aspects as appropriate, one gains certainty through repeated cultivation.
Explanation: How again to observe impermanence through the aspect of inherent nature? Regarding all changing impermanence, destructive impermanence, separative impermanence that have not yet conjoined in the present lifetime but will manifest with their inherent nature in the future lifetime, one can truly comprehend. Such conditioned phenomena, with their inherent nature to manifest in the future, categories like these, are called comprehending the impermanence of inherent nature.
How again to observe impermanence through the aspect of conjunction? Such changing impermanence, destructive impermanence, separative impermanence conjoin and manifest in the present lifetime, truly comprehended. Such conditioned phenomena conjoin and manifest in the present lifetime, categories like these, are called comprehending the impermanence of conjunction. Regarding these five aspects of impermanence of internal and external conditioned phenomena, by mentally cultivating through the five aspects as appropriate, and through repeated cultivation, the mind gains certainty regarding impermanence.
Original Text: Thus, through the principle of realization and cultivation, having gained certainty regarding the aspect of impermanence, uninterruptedly thereafter one enters the cultivation of suffering. Thinking thus: Such conditioned phenomena are all impermanent. Being impermanent, they must certainly have the nature of arising. Since such phenomena are arisen, they have the suffering of birth. Since there is the suffering of birth, one should know there is also the suffering of aging, sickness, death, association with the disliked, separation from the loved, and not obtaining what is sought. Thus, first through the aspect of the undesirable, one enters the cultivation of suffering. Then, in all aggregates that are with outflows and grasping, conducive to pleasant feelings, one enters the cultivation of suffering through the aspect of bondage.
Explanation: Thus, through the principle of realization and the increase of cultivation, having gained mental certainty regarding impermanence, thereafter one uninterruptedly enters the cultivation of suffering. While cultivating suffering, think thus: These conditioned phenomena are all impermanent; because they are impermanent, they certainly must have the nature of arising. Since these phenomena are arisen dharmas, they have the suffering of birth; since there is the suffering of birth, one should know there is also the suffering of aging, sickness, death, association with the disliked, separation from the loved, and not obtaining what is sought. Thus, first through the aspect of the undesirable, one enters the cultivation of suffering. Then, in all aggregates that are with outflows, with grasping, and conducive to pleasant feelings, one enters the cultivation of suffering by observing the aspect of bondage.
After contemplating and realizing the impermanence of conditioned phenomena, the mind uninterruptedly contemplates the three kinds of suffering and eight kinds of suffering, entering the cultivation of suffering. Uninterruptedly entering the cultivation of suffering means the mental faculty (manas) and consciousness (mano-vijñāna) simultaneously gain mental certainty regarding impermanent dharmas, confirm the impermanence of conditioned phenomena, and together realize that conditioned phenomena are suffering.
Original Text: Why? Because where there are objects for bonds like attachment, bonds like attachment arise; where there are objects for fetters like greed, fetters like greed arise. Thus, they can accumulate birth, aging, sickness, death, grief, sorrow, worry, suffering, all disturbances and afflictions, the entire mass of great suffering. Then again, in all aggregates that are with outflows and grasping, conducive to neither-painful-nor-pleasant feelings, one enters the cultivation of suffering through the aspect of insecurity. Why? Because all aggregates that are with outflows and grasping, conducive to neither-painful-nor-pleasant feelings, operate with coarseness and heaviness, are followed by seeds of pain and pleasure, and because they are not liberated from the suffering of pain and the suffering of decay, all are impermanent, perishing dharmas.
Explanation: Why is this said? Because where there are objects for bonds like attachment, bonds like attachment arise; where there are objects for fetters like greed, fetters like greed arise; thus, they accumulate birth, aging, sickness, death, grief, sorrow, suffering, all afflictions, the entire mass of great suffering. Then again, in aggregates that are with outflows, with grasping, and conducive to neither-painful-nor-pleasant feelings, one enters the cultivation of suffering through the aspect of insecurity. Why is this said? Because aggregates that are with outflows and grasping, conducive to neither-painful-nor-pleasant feelings, operate together with coarseness and heaviness (dauṣṭhulya), are followed by seeds of suffering and pleasure, and because they are not liberated from the suffering of pain (duḥkha-duḥkhatā) and the suffering of decay (vipariṇāma-duḥkhatā), all dharmas are impermanent, arising and ceasing dharmas.
Original Text: Thus, the practitioner, regarding phenomena conducive to pleasant feelings and pleasant feelings themselves, enters the suffering of decay through the aspect of bondage. Regarding phenomena conducive to painful feelings and painful feelings themselves, enters the suffering of pain through the aspect of the undesirable. Regarding phenomena conducive to neither-painful-nor-pleasant feelings and neither-painful-nor-pleasant feelings themselves, enters the suffering of conditioning through the aspect of insecurity. Thus, due to the superior power of the aspects of bondage, the undesirable, and insecurity, regarding the three feelings, it is said: All feelings are suffering. This is called entering the cultivation of suffering preceded by mental application of impermanence.
Explanation: Thus, the yogi, regarding phenomena conducive to pleasant feelings and pleasant feelings themselves, enters the cultivation of the suffering of decay through observing the aspect of bondage; regarding phenomena conducive to painful feelings and painful feelings themselves, enters the cultivation of the suffering of pain through observing the aspect of the undesirable; regarding phenomena conducive to neither-painful-nor-pleasant feelings and neither-painful-nor-pleasant feelings themselves, enters the cultivation of the suffering of conditioning (saṃskāra-duḥkhatā) through observing the aspect of insecurity. Thus, due to the superior power of mental application of the aspects of bondage, the undesirable, and insecurity, regarding the three feelings, one concludes: All feelings are suffering. This is called entering the cultivation of suffering preceded by mental application of impermanence.
Original Text: Further thinking: Now, I have only sense faculties, only sense objects, only feelings born from them, only the mind, only the imputed dharmas of self and mine, only views, only imputed phenomena obtainable here. Beyond this, there is nothing more, nothing excessive. Similarly, I have only aggregates obtainable. Among the aggregates, there is no permanent, enduring, steadfast agent, called self, or called sentient being, or further called the one who is born, ages, falls sick, and dies, or further said to create various karmas, to experience various fruits and results. Thus, all conditioned phenomena are empty, devoid of self. This is called entering the cultivation of emptiness through the aspect of non-attainment.
Explanation: The yogi further thinks: Now, I have only sense faculties, only sense objects, only feelings born from the contact of faculties and objects, only the mind that experiences, only the imputed dharmas of self and mine, only views, only imputed phenomena obtainable here; beyond this, there is nothing more. Similarly, I have only aggregates obtainable; among the aggregates, there is no permanent, enduring, steadfast agent, called self, or called sentient being, or further called the one who is born, ages, falls sick, and dies, or said that the aggregates create various karmas, experience various fruits and maturation. For this reason, it is revealed that conditioned phenomena are all empty, devoid of self. This is called entering the cultivation of emptiness through the aspect of non-attainment.
Original Text: Further thinking: All conditioned phenomena correspond to their own characteristics, the characteristic of impermanence, and the characteristic of suffering. They also all arise from conditions; thus, they are not autonomous. Being non-autonomous, they are not self. This is called entering the cultivation of non-self through the aspect of non-autonomy. Thus, the practitioner encompasses four aspects with ten aspects, and comprehends the characteristics of the truth of suffering with four aspects. The aspect of impermanence is encompassed by five aspects: 1. the aspect of change, 2. the aspect of destruction, 3. the aspect of separation, 4. the aspect of inherent nature, 5. the aspect of conjunction. The aspect of suffering is encompassed by three aspects: 1. the aspect of bondage, 2. the aspect of the undesirable, 3. the aspect of insecurity. The aspect of emptiness is encompassed by one aspect: the aspect of non-attainment. The aspect of non-self is encompassed by one aspect: the aspect of non-autonomy. Thus, practitioners realize the four aspects through these ten aspects.
Explanation: The practitioner further thinks: All conditioned phenomena correspond to their own characteristic, the characteristic of impermanence, and the characteristic of suffering. Conditioned phenomena also all arise from conditions; thus, they are not autonomous; being non-autonomous, they are not self. This is called entering the cultivation of non-self through the aspect of non-autonomy. Thus, the practitioner encompasses the four aspects with ten aspects, and comprehends the characteristics of the truth of suffering with four aspects: The aspect of impermanence is encompassed by five aspects: 1. the aspect of change, 2. the aspect of destruction, 3. the aspect of separation, 4. the aspect of inherent nature, 5. the aspect of conjunction. The aspect of suffering is encompassed by three aspects: 1. the aspect of bondage, 2. the aspect of the undesirable, 3. the aspect of insecurity. The aspect of emptiness is encompassed by one aspect: the aspect of non-attainment. The aspect of non-self is encompassed by one aspect: the aspect of non-autonomy. Practitioners realize these four aspects through these ten aspects.
