Yogācārabhūmi-śāstra: Volume 34 (Part 6)

Original: The nature of impermanence. How should one repeatedly contemplate and observe it? It is said that one should first establish two types of affairs: internal and external. Internal affairs refer to the six sense bases, etc. External affairs consist of sixteen kinds. First, land affairs: cities, towns, villages, dwellings, marketplaces, etc. Second, garden affairs: medicinal herbs, groves, forests, etc. Third, mountain affairs: various mountains with their distinct configurations. Fourth, water affairs: rivers, streams, lakes, ponds, marshes, etc. Fifth, affairs of work. Sixth, affairs of treasuries. Seventh, affairs of food. Eighth, affairs of drink. Ninth, affairs of vehicles. Tenth, affairs of clothing. Eleventh, affairs of articles for adornment. Twelfth, affairs of dance, song, and music. Thirteenth, affairs of perfumes, garlands, and anointing. Fourteenth, affairs of means of livelihood. Fifteenth, affairs of various illuminations. Sixteenth, affairs of men and women serving and attending. These are called the sixteen kinds of affairs.

Explanation: How does one repeatedly contemplate and observe the impermanent nature of all conditioned phenomena? First, one establishes two types of affairs concerning the five aggregates: internal and external. Internal affairs are the six sense bases such as eye, ear, nose, tongue, body, and mind. External affairs are sixteen kinds related to eating, clothing, dwelling, using, traveling, etc.: The first is land affairs, including cities, settlements, dwellings, places of trade, etc. The second is garden affairs, including places for cultivating medicine, flowers, plants, and trees. The third is mountain affairs, including large mountains, hills, and other mountains of varying sizes. The fourth is water affairs, including rivers, great seas, lakes, ponds, and other places where water gathers. The fifth is affairs of work. The sixth is affairs of treasuries. The seventh is affairs of food and eating. The eighth is affairs of drinking water. The ninth is affairs of vehicles. The tenth is affairs of clothing. The eleventh is affairs of articles for adornment. The twelfth is affairs of dance, song, and music. The thirteenth is affairs of perfumes, floral garlands, and adornments. The fourteenth is affairs of means of livelihood. The fifteenth is affairs of illumination and brightness. The sixteenth is affairs of men and women serving and attending.

All these affairs pertain to the impermanent phenomena of the mundane world. The reason these dharmas are impermanent is that they are all conditioned phenomena, produced through activity, characterized by arising, abiding, changing, and ceasing. After arising, they do not linger for even a moment, ceaselessly changing until destruction. Sentient beings, from youth to adulthood, constantly engage in these impermanent affairs, yet they do not perceive them as impermanent. After studying the authoritative teachings and principles, the intellect readily understands the impermanent nature of these affairs, but the mental faculty (manas) is dull and not easily receptive. Therefore, it is necessary to cultivate precepts, concentration, and wisdom, and to contemplate and practice within meditative concentration, ultimately realizing the nature of impermanence. Realization means direct perception; direct perception is the immediate observation of the impermanent nature of dharmas, not merely intellectual thinking and understanding. The nature of impermanence becomes clearly evident; one cannot help but be convinced, and immediate acceptance constitutes realization. Furthermore, samadhi arises, and the mind abides steadfastly in the perception of the impermanence of dharmas.