Yogācārabhūmi-śāstra, Volume 34 (43)

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。

How does one again contemplate the nature of impermanence by means of the contemplation of the nature of dharmas? It means that with regard to all the impermanence of alteration, the impermanence of destruction, and the impermanence of separation—which have not yet come together in the present life but will possess such a dharma-nature in the future—one realizes this as it truly is. That these formations will possess such a dharma-nature in the future—this and similar categories are called realizing the impermanence of dharma-nature.

How does one again contemplate the nature of impermanence by means of the contemplation of coming together? It means that with regard to just such impermanence of alteration, impermanence of destruction, and impermanence of separation—which come together and are manifestly present in the present life—one realizes this as it truly is. That these formations come together and are manifestly present in the present life—this and similar categories are called realizing the impermanence of coming together. With regard to such internal and external formations and their five kinds of impermanence, one engages in mental application and cultivation by means of the five contemplations, as appropriate to each. Through repeated cultivation, one attains certainty.

Explanation: How does one again contemplate the nature of impermanence by means of the contemplation of the nature of dharmas? With regard to all the impermanence of alteration, the impermanence of destruction, and the impermanence of separation—which have not yet come together in the present life but will possess such a dharma-nature in the future—one is able to realize this as it truly is. That these formations will possess such a dharma-nature in the future—categories such as these are called realizing the impermanence of dharma-nature.

How does one again contemplate the nature of impermanence by means of the contemplation of coming together? With regard to just such impermanence of alteration, impermanence of destruction, and impermanence of separation—which come together and are manifestly present in the present life—one realizes this as it truly is. That these formations come together and are manifestly present in the present life—categories such as these are called realizing the impermanence of coming together. With regard to the five kinds of impermanence of such internal and external formations, one engages in mental application and cultivation by means of the five contemplations, as appropriate to each. Because of repeated cultivation, the mind attains certainty regarding the nature of impermanence.