Yogācārabhūmi-śāstra, Volume 34 (36)

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 power of intensified mental engagement (adhimātramanaskārabala) based on direct observation, one should correctly infer. How does one infer? One should understand it thus: the formations must have momentary arising and ceasing; only when they cease and perish can variations before and after be observed. It is not that variations can be known while they abide unchanged in that way. Therefore, the formations must necessarily have momentary arising and ceasing. Because they arise from the convergence of various conditions, the formations come into being in such and such a way. After arising, without waiting for the formations to perish, when their converging conditions cease, the formations naturally perish. Therefore, all the conditions that cause variation in the formations can bring about their transformation and arising.

Inference (anumāna) means inference by analogy. Only correct inference based on what is directly perceived (pratyakṣa) can yield a true result; that is, since the basis of inference is direct perception, which is fact, only then can the result of the inference possibly be fact. Otherwise, it is incorrect inference, and the result of the inference is not real and cannot be trusted.

The formations of form refer to the operation of material form and the aggregate of form (rūpa). Although the formations of form are manifestly and directly visible, the moment-by-moment arising, ceasing, and variation of material form cannot be directly seen due to insufficient power of meditative concentration (samādhi) and the power of wisdom (prajñā-bala); one must therefore make correct inference based on the formations of form as they are directly and truthfully observed. Material form must constantly arise, cease, and perish in order to exist and manifest—only then are there formations of form; only with variation before and after are there formations of form. If material form did not vary, there would be no formations, and the dharma would not exist. Therefore, the momentary arising, ceasing, and variation of the formations of form must be correctly inferred on the basis of the direct perception of form, in order to be realized and truly known.