Chapter Ten: The Yogācārabhūmi-śāstra, Volume Thirty-Four (Characteristics of the Four Noble Truths)

Section One: How to Comprehend the Characteristics of the Truth of Suffering

Original Text: If one delights in proceeding along the path beyond the world, one should rely on the state of the Four Noble Truths, gradually giving rise to seven kinds of mental applications. These are, firstly, the mental application of discerning characteristics, and finally, the mental application of the ultimate fruit of exertion, up to the attainment of the fruit of Arhatship. The yogi cultivating meditation, regarding the principles of the Four Noble Truths, having briefly studied and extensively analyzed the supreme teachings, listens to, receives, and upholds them. Either they have already skillfully cultivated mental application, or they have attained the fundamental meditative absorptions of the form and formless realms.

Explanation: If a practitioner delights in proceeding towards the path beyond the world, they should rely on the state of the Four Noble Truths, gradually giving rise to seven kinds of mental application. These seven mental applications are: initially, the mental application of discerning characteristics; followed by the mental application of conviction, the mental application of distancing, the mental application of delighting in renunciation, the mental application of investigation, the mental application of the exertion leading to the ultimate; and finally, the mental application of the ultimate fruit of exertion, until the attainment of the fruit of Arhatship. The yogi cultivating meditation, regarding the principles of the Four Noble Truths, having briefly studied and extensively analyzed the supreme teachings, listens to, receives, and upholds them. They have either already skillfully cultivated mental application according to principle, or have attained the fundamental meditative absorptions of the four dhyānas and eight samāpattis, even reaching the formless realms.

This passage briefly reveals the content and sequence, or process, of cultivation from an ordinary person to a fourth-fruit Arhat. Sentient beings who wish to be liberated from the suffering of the world and realize the bliss of Nirvāṇa must cultivate the Four Noble Truths. In the process of cultivating the Four Noble Truths, one must give rise to seven kinds of mental application. Mental application refers to attention, focus, and mental engagement; it is where the mind inclines, and it also refers to contemplative practice and investigation. Different mental applications lead to different inclinations and thus different fruits. Only when the ultimate fruit mental application of exertion arises does one attain the ultimate fruit, realize Arhatship, achieve liberation, and transcend the world.

Original Text: Through four kinds of practice, one comprehends the characteristics of the Truth of Suffering: the practice of impermanence, the practice of suffering, the practice of emptiness, and the practice of selflessness. Through four kinds of practice, one comprehends the characteristics of the Truth of the Origin: the practice of cause, the practice of origin, the practice of arising, and the practice of condition. Through four kinds of practice, one comprehends the characteristics of the Truth of Cessation: the practice of cessation, the practice of tranquility, the practice of sublimity, and the practice of liberation. Through four kinds of practice, one comprehends the characteristics of the Truth of the Path: the practice of the path, the practice of suchness, the practice of practice, and the practice of transcendence. These together are called the mental application of discerning characteristics.

Explanation: Cultivating the Four Noble Truths, one comprehends the characteristics of the Truth of Suffering from four kinds of practice: the practice of impermanence, the practice of suffering, the practice of emptiness, and the practice of selflessness. One comprehends the characteristics of the Truth of the Origin from four kinds of practice: the practice of cause, the practice of origin, the practice of arising, and the practice of condition. One comprehends the characteristics of the Truth of Cessation from four kinds of practice: the practice of cessation, the practice of tranquility, the practice of sublimity, and the practice of liberation. One comprehends the characteristics of the Truth of the Path from four kinds of practice: the practice of the path, the practice of suchness, the practice of practice, and the practice of transcendence. These dharmas together are called the mental application of discerning characteristics.

This passage introduces the general content of cultivation for the Four Noble Truths. The cultivation of each truth includes four kinds of practice, making sixteen practices in total, called the Four Truths and Sixteen Aspects.

Original Text: By ten kinds of practice one contemplates the Truth of Suffering, thereby penetrating the four practices of the Truth of Suffering. What are the ten? 1. The practice of alteration. 2. The practice of destruction. 3. The practice of separation. 4. The practice of dharma-nature. 5. The practice of conjunction. 6. The practice of bondage. 7. The practice of the undesirable. 8. The practice of insecurity. 9. The practice of non-acquisition. 10. The practice of non-mastery. These ten practices, relying on the principle of valid cognition, enable correct contemplation.

Explanation: By contemplating the Truth of Suffering through ten kinds of practice, one can penetrate the four practices of the Truth of Suffering. What are the ten kinds? First is the practice of alteration, second is the practice of destruction, third is the practice of separation, fourth is the practice of dharma-nature, fifth is the practice of conjunction, sixth is the practice of bondage, seventh is the practice of the undesirable, eighth is the practice of insecurity, ninth is the practice of non-acquisition, and tenth is the practice of non-mastery. These ten kinds of practice, relying on the principle of valid cognition, enable correct contemplation.

This passage introduces ten kinds of practice. By contemplating the Truth of Suffering through these ten practices, one can penetrate the four practices of the Truth of Suffering, and finally realize the Truth of Suffering through the four practices.

Original Text: Here, relying solely on the principle of the authoritative scriptural testimony, as the World-Honored One said: "All conditioned phenomena are impermanent." Moreover, these conditioned phenomena are briefly of two kinds: 1. The sentient world. 2. The inanimate world. The World-Honored One, based on that sentient world, spoke thus: "Bhikṣus, you should know, with my superhuman purified divine eye, I observe sentient beings at the time of death and birth..." extensively explained up to "...after the body perishes, they will be reborn in the heavens, in the world of the gods." By this method, the World-Honored One reveals that with the purified divine eye, he directly sees that the entire sentient world is of the nature of impermanence.

Explanation: Contemplating the Truth of Suffering relies on the principle of the authoritative scriptural testimony taught by the World-Honored One, such as the principle of "All conditioned phenomena are impermanent" spoken by the World-Honored One. "All conditioned phenomena are impermanent" is suffering; contemplating that all conditioned phenomena are impermanent is contemplating the Truth of Suffering and the Truth of the Origin of Suffering. The Buddha said the "conditioned phenomena" (saṃskāra) of "all conditioned phenomena are impermanent" are briefly of two kinds: one is the sentient world, the other is the inanimate (non-sentient) world. The Buddha said: "With my superhuman purified divine eye, I observe sentient beings at the time of death and birth..." extensively explained up to "...after the body perishes, they will be reborn in the heavens, in the world of the gods." This method reveals that the World-Honored One, with the purified divine eye, directly sees that the entire sentient world is of the nature of impermanence.

From this passage, the World-Honored One specifically expounds on "all conditioned phenomena are impermanent." "Conditioned phenomena" (saṃskāra) refer to dharmas that have the characteristics of arising, abiding, changing, and ceasing. Anything that can arise, abide, change, and cease is a "conditioned phenomenon." All such phenomena are called "all conditioned phenomena," and all conditioned phenomena are impermanent because they exhibit the phenomena of arising, abiding, changing, and ceasing. The World-Honored One sees all these phenomena with his purified divine eye. The Buddha sees all dharmas, worldly and beyond, entirely through direct perception; there is no inferential reasoning or false conjecture, because his wisdom is ultimate and perfect. Sentient beings' seeing is divided into three kinds: direct perception (pratyakṣa), inference (anumāna), and false knowledge (mithyā-jñāna). The Buddha is entirely direct perception; sentient beings are not like this. For the impermanence of the inanimate world, one can refer to the descriptions of the arising, abiding, change, and cessation of the inanimate world as taught in the Long Discourses (Dīrgha Āgama), specifically the Sūtra on the Causes and Conditions of the World's Arising (Lokaprajñapti Sūtra).

Original Text: Moreover, the World-Honored One said: "Bhikṣus, you should know, this inanimate world abides securely for a long time. After that period, gradually, up to the appearance of seven suns, as extensively explained in the Sūtra of the Seven Suns, up to the point where all the great earth, mountains, great seas, and Mount Sumeru, the great king of mountains, and even the inanimate worlds up to the Brahmā realm are all consumed by fire. After the conflagration, the ashes are not seen; even their shadows cannot be found." By this method, the World-Honored One reveals that the inanimate world is of the nature of impermanence. Thus, solely relying on the principle of authoritative scriptural testimony, the practitioner, due to the power of purified faith and intensified mental application, gains certainty regarding the impermanent nature of all conditioned phenomena. Having attained certainty, then by the power of such purified faith and intensified mental application, repeatedly reflects and contemplates that all present seeing does not contradict [the teaching]; it is not due to other conditions.

Explanation: The World-Honored One said in the Sūtra on the Causes and Conditions of the World's Arising: "Bhikṣus, you should know, this inanimate world of Sahā can now abide securely for a long time. After that period, gradually two suns, three suns, and finally seven suns will appear, as described in the Sūtra of the Seven Suns. At that time, within the inanimate world, all the great earth, mountains, and great seas, as well as Mount Sumeru in the desire realm heavens, and even all the inanimate worlds of the form realm will be completely burned. After the fire calamity, even the ashes disappear; not even any shadow can be found."

These events spoken by the World-Honored One precisely demonstrate the impermanent nature of all inanimate worlds. Hearing the World-Honored One's exposition, relying on the principle of authoritative scriptural testimony he taught, the practitioner cultivating contemplation gains an increase in purified faith regarding the impermanence of all conditioned phenomena, and the power of mental application directed towards impermanence is enhanced. Thus, they attain certainty regarding the impermanent nature of all conditioned phenomena. Once the mind attains certainty, then by the power of this purified faith and intensified mental application, they repeatedly reflect and contemplate the impermanent nature of conditioned phenomena, directly seeing the impermanent nature of all conditioned phenomena, which does not contradict the authoritative scriptural testimony. This direct seeing is not prompted by other conditions but arises from genuine contemplation, seen by one's own mind.

Contemplating the impermanence of all conditioned phenomena requires reliance on the power of purified faith—faith in the World-Honored One's teaching that all conditioned phenomena are impermanent—with a mind that is pure and free from other thoughts. Due to purified faith, one can apply mental application to contemplate and investigate the impermanent nature. If there is no purified faith, no belief in the impermanence of conditioned phenomena, one will not apply mental application to contemplate. Contemplation is seeing with one's own mind; if it is not direct seeing, it is not called present contemplation. Seeing with one's own mind is also called direct perception contemplation, direct experiential realization. "Present" means presently existing, truly existing, not something conceived, imagined, or mentally fabricated. Practitioners, through studying the World-Honored One's authoritative scriptural testimony on the impermanence of all conditioned phenomena, contemplate the impermanent nature of conditioned phenomena in meditation. When conditions mature, they directly see that conditioned phenomena are indeed impermanent, thereby realizing the Truth of Suffering experientially. Because they directly see that conditioned phenomena are suffering, the wish to extinguish suffering arises.

Original Text: How does one repeatedly reflect and contemplate the nature of impermanence? First, establish internal and external matters. Internal matters refer to the six sense bases, etc. External matters are of sixteen kinds. 1. Land matters: cities, towns, villages, houses, marketplaces, etc. 2. Garden matters: medicinal herbs, groves, forests, etc. 3. Mountain matters: various mountains, arranged differently. 4. Water matters: rivers, canals, lakes, streams, ponds, marshes. 5. Work matters. 6. Storehouse matters. 7. Food matters. 8. Drink matters. 9. Vehicle matters. 10. Clothing matters. 11. Ornament matters. 12. Dance, song, and music matters. 13. Perfume, garlands, and adornment matters. 14. Livelihood matters. 15. Light matters. 16. Matters of men and women serving. These are called the sixteen kinds of matters.

Explanation: How does one repeatedly reflect and contemplate the nature of impermanence? First, establish the internal and external matters of the five aggregates body. Internal matters are the six sense bases: eye, ear, nose, tongue, body, and mind, etc. External matters are sixteen kinds related to food, clothing, shelter, use, and travel: The first is land matters, including cities, towns, villages, houses, marketplaces, etc. The second is garden matters, including places where medicine, flowers, plants, and trees are grown. The third is mountain matters, including large mountains, hills, etc., mountains of different sizes. The fourth is water matters, including rivers, seas, lakes, ponds, etc., places where water gathers. The fifth is work matters. The sixth is storehouse matters. The seventh is food matters. The eighth is drink matters. The ninth is vehicle matters. The tenth is clothing matters. The eleventh is ornament matters. The twelfth is dance, song, and music matters. The thirteenth is perfume, flowers, garlands, and adornment matters. The fifteenth is light matters. The sixteenth is matters of men and women serving.

These matters are all impermanent matters of the mundane world. These dharmas are impermanent because they are conditioned, fabricated dharmas subject to arising, abiding, changing, and ceasing. After arising, they do not remain for even a moment; they continuously change until destruction. Sentient beings engage in these impermanent matters from childhood to adulthood yet do not perceive them as impermanent. After studying the authoritative scriptural testimony, the conscious mind easily understands the impermanent nature of these matters, but the mental faculty (manas) is dull and not easily receptive. Therefore, one needs to cultivate precepts, meditation, and wisdom, contemplating in meditation, and finally realize the nature of impermanence. Realization is direct seeing; direct seeing is the present observation of the impermanent nature of dharmas, not relying on conscious thought and understanding. The impermanent nature clearly presents itself, compelling belief; immediate acceptance is realization, and samādhi arises—the mind abides in the perception of the impermanence of dharmas without wavering.

Original Text: Having established such internal and external matters, then, due to the power of mental application intensified by present seeing, reflect and contemplate the nature of impermanence through the practice of alteration. Here, internal matters have fifteen kinds of alterations and eight kinds of causes of alteration. What are the fifteen kinds of alterations of internal matters? 1. Alterations due to stages. 2. Alterations due to apparent color. 3. Alterations due to shape. 4. Alterations due to flourishing and decline. 5. Alterations due to completeness or incompleteness of limbs. 6. Alterations due to toil. 7. Alterations due to harm by others. 8. Alterations due to cold and heat. 9. Alterations due to deportment. 10. Alterations due to contact. 11. Alterations due to defilement.

Explanation: Having established these internal and external matters, and further intensifying the power of mental application to see the dharmas, reflect and contemplate the impermanent nature of internal and external matters from the perspective of alteration. Among them, internal matters have fifteen kinds of alterations and eight kinds of causes of alteration. What are the fifteen kinds of alterations of internal matters? First, alterations in the body due to different stages of life. Second, alterations in apparent color, such as changes in skin color like white, black, red, yellow, etc. Third, alterations in shape, such as height, shortness, fatness, thinness, etc. Fourth, alterations in the flourishing and decline of the body, such as having strength and lacking strength, etc. Fifth, alterations in the limbs of the body, such as broken arms, broken legs, or other disabilities.

Sixth, alterations due to labor, such as exhaustion and non-exhaustion, etc. Seventh, alterations due to being harmed by others, such as being bullied, falsely accused, slandered, damaging reputation, etc. Eighth, alterations due to cold and heat, such as fever, aversion to cold, etc. Ninth, alterations in deportment and movement, such as laziness of the body, hunching over, difficulty moving, etc. Tenth, alterations in the objects of contact, such as changes and shifts in people, things, and events contacted. Eleventh, alterations due to actions performed with a defiled mind, such as shifts between wholesome and unwholesome karma. Twelfth, alterations due to bodily illness, originally healthy, now suffering from illness, etc. Thirteenth, alterations due to death, the end of life. Fourteenth, alterations after death where the body becomes blue, swollen, and bloated. Fifteenth, alterations after death where the corpse disappears, and even the ashes vanish without a trace.

Original Text: What are the eight kinds of causes of alteration? 1. Accumulation over time and storage. 2. Harm by others. 3. Loss through use. 4. Change of season. 5. Burning by fire. 6. Rotting by water. 7. Drying by wind. 8. Encounter with different conditions.

Accumulation over time and storage means that although colored dharmas are placed and guarded in good conditions, after a long time, they naturally deteriorate. Their color declines and damage, and alteration can be observed. Harm by others means that when various colored dharmas are beaten or harmed by others in various ways, they immediately undergo various changes in shape and color. Loss through use means that various colored objects belonging to different owners undergo reduction and alteration due to the force of the user's repeated use.

Explanation: What are the eight kinds of causes of alteration? First is accumulation over time and storage. Second is harm by others. Third is loss through use. Fourth is change of season. Fifth is burning by fire. Sixth is rotting by water. Seventh is drying by wind. Eighth is encounter with different conditions.

Accumulation over time and storage means that for dharmas with color and form, although they may be placed in a suitable location for preservation, after a long time, they still naturally deteriorate; their color and form will exhibit phenomena of decline, damage, and alteration. Harm by others means that various colored dharmas are beaten by others in various ways or harmed in various manners, resulting in various alterations in their shape. Loss through use means that various colored objects belonging to different users undergo wear and alteration due to the user's continuous use.

Original Text: Change of season means that in autumn and winter, the flowers, leaves, fruits, etc., of groves, forests, and medicinal herbs wither, turn yellow, and fall. In spring and summer, the branches, leaves, flowers, and fruits are green, lush, and flourishing. Burning by fire means that a great fire rages, burning villages, cities, kingdoms, and capitals, reducing them to ashes. Rotting by water means that great floods spread, washing away villages, cities, kingdoms, and capitals, submerging them completely. Drying by wind means that when a great wind blows, wet clothes, wet ground, crops, and groves are dried and become increasingly withered.

Explanation: Change of season means that in autumn and winter, the flowers, leaves, and fruits in groves, medicinal herbs, etc., wither, turn yellow, and fall. In spring and summer, groves, medicinal herbs, branches, leaves, flowers, and fruits begin to grow again, becoming green, lush, and flourishing. Burning by fire means that a great fire breaks out, burning villages and settlements; cities, kingdoms, and palaces are burned to ashes. Rotting by water means that great floods spread, submerging villages and settlements; cities, kingdoms, and palaces are submerged by the floodwaters. Drying by wind means that when a great wind blows, wet clothes and ground, crops and groves are dried and become increasingly withered.

Original Text: Encounter with different conditions means that when encountering a pleasant contact, one experiences pleasant feeling; when encountering a painful contact, one experiences painful feeling; when encountering a neutral contact, one experiences neutral feeling. When experiencing pleasant feeling, one may encounter painful contact; when experiencing painful feeling, one may encounter pleasant contact; when experiencing neutral feeling, one may encounter pleasant or painful contact. Furthermore, one with greed may encounter conditions for hatred; upon the cessation of greed, hatred arises. Similarly, one with hatred or delusion may encounter conditions giving rise to different kinds of afflictions. Likewise, when eye-consciousness is presently manifesting, it encounters objects of sound, smell, taste, touch, etc. These are called the eight kinds of causes of alteration. All alterations of colored and non-colored dharmas are due to these eight kinds of causes. Beyond this, there are none, neither exceeding nor additional.

Explanation: Encounter with different conditions means that conditioned by a pleasant contact, when one should experience pleasant feeling, one instead encounters a painful contact; conditioned by a painful contact, when one should experience painful feeling, one instead encounters a pleasant contact; conditioned by a neutral contact, when one should experience neutral feeling, one instead encounters a pleasant contact or a painful contact. Furthermore, a greedy person may encounter conditions for hatred; upon the cessation of the bondage of greed, the bondage of hatred arises. Similarly, a person with hatred and delusion may encounter conditions giving rise to afflictions that are neither hatred nor delusion; it is the same. Likewise, when eye-consciousness is presently manifesting, it encounters objects of sound, smell, taste, and touch. These are the eight kinds of causes of alteration. All alterations of colored dharmas and non-colored dharmas are caused by these eight kinds of conditions; there are no other conditions beyond these.

Here, "different" means change; the encountered conditions change, the causes change, and the results also change. Causes and conditions for alteration are broadly divided into these eight kinds; subdivided, there might be many. Because conditions change, they are impermanent; because results change, they are also impermanent. The alteration of causes and conditions can fully and sufficiently demonstrate impermanence.

Original Text: How does one reflect and contemplate the impermanent nature of alterations due to stages in internal matters? By observing oneself or others, from the stage of youth to the stage of old age, the conditioned phenomena continuously change; the differences between before and after are mutually dissimilar. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent. Why? Because alterations before and after in these internal stages are presently observable."

Explanation: How does one observe the impermanent nature of alterations due to stages in the body? By observing oneself or others from the stage of youth to old age, the conditioned phenomena continuously alter; the phenomena of differences before and after show no similarity. Having observed these phenomena, one should have this thought: "These conditioned phenomena are truly impermanent by nature." Why reach this conclusion? Because within the internal stages of the body, from youth to old age, the changes and differences before and after are indeed observable in the present.

Original Text: How does one reflect and contemplate the impermanent nature of alterations due to apparent color in internal matters? By observing oneself or others first having beautiful color, fresh and lustrous skin, then later seeing bad color, withered and dry skin. Then, at a later time, seeing beautiful color and fresh, lustrous skin again. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent. Why? Because alterations in this internal apparent color before and after are presently observable."

Explanation: How does one observe the impermanent nature of alterations in the apparent color perceived by eye-consciousness in the body? Observing oneself and others originally having beautiful skin color, fresh, tender, and moist, later discovering the skin color has deteriorated, become withered and no longer fresh and moist, and after some time seeing the color become beautiful and the skin moist again. Having observed these phenomena, one thinks: "Such conditioned phenomena are indeed impermanent by nature." Why say this? Because the apparent color within the body is different before and after, altered and impermanent, observable in the present.

Original Text: How does one reflect and contemplate the impermanent nature of alterations due to shape in internal matters? As explained for apparent color, so for shape, regarding fatness and thinness, it should be understood similarly. How does one reflect and contemplate the impermanent nature of alterations due to flourishing and decline in internal matters? By observing oneself or others previously having flourishing family, wealth, status, etc., or seeing all flourishing, then later seeing all decline and loss. Then, at a later time, seeing flourishing again. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent. Why? Because alterations of flourishing and decline are presently observable."

Explanation: How does one observe the impermanent nature of alterations in shape in the body? Just like the apparent color observed, shape in terms of fatness and thinness follows the same principle. How does one observe the impermanent nature of alterations due to flourishing and decline in the body? Observing oneself and others previously having family, wealth, status, sometimes seeing them all flourishing, later seeing them all decline and loss, and after that seeing them flourishing again. Having observed these phenomena, one has this thought: "Such conditioned phenomena are indeed impermanent by nature." Why? Because the alterations of flourishing and decline of family, wealth, and relatives are observable in the present.

Original Text: How does one reflect and contemplate the impermanent nature of alterations due to limbs in internal matters? By observing oneself or others previously having limbs without deficiency or reduction, then later observing limbs deficient or reduced, whether done by a king, a thief, a person, or a non-human. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent." The rest is as before.

Explanation: How does one observe the impermanent nature of alterations due to limbs in the body? Seeing one's own or others' limbs previously not deficient, later seeing limbs deficient, whether caused by the king's punishment, or by robbers during robbery, or by others, or by non-humans. Having observed these phenomena, one has this thought: "Such conditioned phenomena are indeed impermanent by nature."

Original Text: How does one reflect and contemplate the impermanent nature of alterations due to toil in internal matters? By observing oneself or others having the nature of bodily fatigue, extreme bodily exhaustion, whether caused by running, jumping, leaping, riding, or performing various swift bodily actions. Then, at another time, seeing them free from that fatigue and exhaustion. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent." The rest is as before.

Explanation: How does one observe the impermanent nature of alterations due to bodily toil? Observing oneself or others having the nature of bodily fatigue, extreme bodily exhaustion, whether caused by fast walking, jumping, repeated leaping, horse riding, or performing various rapid bodily actions, and then later this extreme fatigue is gone, disappeared. When observing these phenomena, one has this thought: "Such conditioned phenomena are indeed impermanent by nature."

Original Text: How does one reflect and contemplate the impermanent nature of alterations due to harm by others in internal matters? By observing oneself or others harmed by others, their bodies altered, whether destroyed by knives, sticks, whips, leather straps, spears, lances, etc., or harmed by the poisonous touches of various mosquitoes, gadflies, snakes, scorpions, etc. Then, at another time, seeing no alteration. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent." The rest is as before.

Explanation: How does one observe the impermanent nature of alterations in the body due to being harmed by others? By observing oneself or others harmed by others, the body altered, whether destroyed by knives, sticks, whipping, strong ropes, spears, arrows, etc., or poisoned by various mosquitoes, gadflies, snakes, scorpions, etc., but later seeing the body healed, with no alteration. Having observed these phenomena, one thinks: "Such conditioned phenomena are indeed impermanent."

Original Text: How does one reflect and contemplate the impermanent nature of alterations due to cold and heat in internal matters? By observing oneself or others, during extreme cold, the body is uncomfortable, curled up, shivering, bound by cold, hoping for warmth and sunshine. During extreme heat, the body is comfortable, body dry, mouth parched, sweat streaming like rain, bound by heat and thirst, hoping for coolness. Then, when cold comes again, seeing the previously described appearances again. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent." The rest is as before.

Explanation: How does one observe the impermanent nature of alterations in the body due to cold and heat? By observing oneself or others, during extreme cold, the body very uncomfortable, curled up, shivering all over, cold pressing on the body, hoping to get warm sunshine. Or observing during extreme heat, the body fully stretched out, whole body dry and hot, mouth dry and parched. Sweat streaming all over like rain, hot and thirsty, hoping to encounter coolness. Later, when the cold season comes, seeing the previously described phenomena and states again. Having observed these phenomena, one thinks: "Such conditioned phenomena are indeed impermanent by nature."

Original Text: How does one reflect and contemplate the impermanent nature of alterations due to deportment in internal matters? By observing oneself or others walking, standing, sitting, lying down—any deportment—sometimes diminished, sometimes increased. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent." The rest is as before.

Explanation: How does one observe the impermanent nature of alterations in the four deportments (walking, standing, sitting, lying) of the body? By observing oneself or others in the deportments, sometimes diminished, sometimes increased. Having observed these phenomena, one has this thought: "Such conditioned phenomena are indeed impermanent by nature."

Original Text: How does one reflect and contemplate the impermanent nature of alterations due to contact in internal matters? Due to contact with pleasant contacts, when experiencing pleasant feeling arising from the condition of pleasant contact, one naturally discerns the stage of pleasant feeling. As one discerns the stage of pleasant feeling, so one discerns the stage of painful feeling and the stage of neutral feeling. Due to discerning such alterations of these feelings before and after—they are ever new, not old; increasing or decreasing, temporarily existing, suddenly present, soon changing and perishing—knowing this, one thinks: "Such conditioned phenomena are by nature impermanent."

Explanation: How does one observe the impermanent nature of alterations due to contact in the body? Due to contacting pleasant contacts that accord with the mind, experiencing pleasant feeling born from the condition of pleasant contact, one naturally discerns the stage of pleasant feeling. Just as one can discern the stage of pleasant feeling, discerning the stage of painful feeling is the same, and discerning the stage of neutral feeling is also the same. Due to discerning the before-and-after alterations of these three feelings—feelings constantly renewing and changing, not unchanging as at first; the three feelings sometimes increase, sometimes decrease; various feelings are only temporarily existent, suddenly present, soon changing and ceasing. Having observed these phenomena, one has this thought: "Such conditioned phenomena are indeed impermanent by nature."

Original Text: How does one observe the impermanent nature of alterations due to defilement in internal matters? One can know previously arisen states—a mind with greed or without greed, a mind with hatred or without hatred, a mind with delusion or without delusion. One can also know the mind defiled by any one of the various subsidiary afflictions. One can also know the mind not defiled by any one of the various subsidiary afflictions. One can also know that mental continuum, due to afflictions and subsidiary afflictions, sequentially enters states of alteration and non-alteration in before and after stages. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent. Why? Because alterations due to defilement are presently observable."

Explanation: How does one observe the impermanent nature of alterations in the body due to defilement? One can know previously arisen defiled minds: either a mind with greed or without greed; a mind with hatred or without hatred; a mind with delusion or without delusion. One can also know the defiled mind arising with each subsidiary affliction. One can also know the non-defiled mind arising with each subsidiary affliction. One can also know the defiled mental continuum, due to afflictions and subsidiary afflictions, sequentially entering states of alteration and non-alteration before and after. Having observed these phenomena, one gives rise to this thought: "Such conditioned phenomena are indeed impermanent by nature. Why? Because alterations due to defilement are observable in the present."

Original Text: How does one observe the impermanent nature of alterations due to illness in internal matters? By observing oneself or others previously without illness, comfortable, strong, and flourishing; then later observing oneself or others afflicted by serious illness, encountering sharp, intense bodily painful feelings, as extensively explained before. Then, at another time, seeing them without illness, comfortable, strong, and flourishing. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent."

Explanation: How does one observe the impermanent nature of alterations in the body due to illness? By observing oneself or others previously without illness, body and mind comfortable and strong, later seeing oneself or others suffering severe illness, very serious, experiencing great pain, but later observing oneself or others again without illness, body and mind comfortable and strong. Having observed these phenomena, one has this thought: "Such conditioned phenomena are indeed impermanent by nature."

Original Text: How does one observe the impermanent nature of alterations due to death in internal matters? By observing someone presently alive, abiding and supported; then at another time, observing them dead, only a corpse remaining, devoid of consciousness. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent." How does one observe the impermanent nature of alterations due to the blue, swollen, etc., stages in internal matters? By observing a dead corpse, at one time reaching the blue and swollen stage, at another time reaching the pus-filled and rotting stage, and so on up to the skeletal stage. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent."

Explanation: How does one observe the impermanent nature of alterations due to death in the body? Observing others presently alive, abiding peacefully in the world, and later finding them dead, only a corpse remaining, without consciousness. Having observed this phenomenon, one thinks: "Such conditioned phenomena are indeed impermanent by nature." How does one observe the impermanent nature of alterations in the blue, swollen, etc., stages of the body after death? Observing a dead corpse, at one time exhibiting blue, swollen, and bloated phenomena, at another time the corpse exhibiting pus-filled and rotting phenomena, finally only a pile of bones remaining. Having observed these phenomena, one gives rise to this thought: "Such conditioned phenomena are indeed impermanent by nature."

Original Text: How does one observe the impermanent nature of alterations due to complete disappearance and extinction of all internal matters? By observing that at a later time, even this skeletal stage is no longer present; all is decayed, dispersed, ground to dust; every kind is no longer seen by the eye. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent. Why? Because such forms repeatedly change; alterations before and after are presently observable."

Explanation: How does one observe the impermanent nature manifested by the complete disappearance and extinction of all phenomena in the body? Observing that the remaining pile of bones later also disappears, all is decayed, scattered, ground to dust; every kind of material form, the eye can no longer see. Having observed these phenomena, one thinks: "Such conditioned phenomena are indeed impermanent by nature." Why say this? The form of the corpse after death continuously undergoes transformation; the phenomena of alteration before and after can all be observed in the present.

Original Text: Thus, solely due to the power of mental application intensified by present seeing, one contemplates the various alterations and impermanent nature of the fifteen internal matters. Having contemplated this, one further contemplates the various alterations and impermanent nature of the sixteen external matters. How does one observe the impermanent nature of alterations in land matters? By observing this location previously without established practice grounds, temples, dwellings, marketplaces, city walls, etc., then later seeing newly built, well-made, well-adorned structures. Then, at another time, seeing them old, ruined, collapsed, fallen, dilapidated, breached, burned by fire, washed away by water. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent. Why? Because the transformation of form before and after is presently observable."

Explanation: Thus, by the power of mental application intensified by direct perception, having contemplated the various alterations and impermanent nature of the fifteen internal matters, one then successively contemplates the various alterations and impermanent nature of the sixteen external matters. How does one observe the impermanent nature of alterations in land matters? Observing the location of this place, previously without built structures like practice grounds, temples, houses, markets, city walls, etc., later new structures are built there, and later still, seeing these structures become old and ruined, or fallen into disrepair and collapsed, or burned by fire, or washed away by water. Having observed these matters, one thinks: "Such conditioned phenomena are indeed impermanent by nature." Why say this? Because the transformation of form before and after is observable in the present.

Original Text: How does one observe the impermanent nature of alterations in garden matters? Previously observing in gardens and groves medicinal herbs, groves, flowers, fruits, branches, and leaves all flourishing, green, crimson, very lovely. Then later, seeing them withered, without flowers or fruits, branches and leaves fallen, burned by fire, washed away by water. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent." The rest is as before.

Explanation: How does one observe the impermanent nature of alterations in gardens? Previously seeing all medicinal herbs, groves, flowers, fruits, branches, and leaves in gardens flourishing, red flowers and green leaves very lovely, then later, seeing these plants all withered, no longer having flowers or fruits, leaves all fallen, or burned by fire, or washed away by water. Having observed these phenomena, one thinks: "Such conditioned phenomena are indeed impermanent by nature."

Original Text: How does one observe the impermanent nature of alterations in mountain matters? At one time observing a mountain with flourishing forests, towering jagged rocks; at another time seeing those forests and jagged rocks decayed, dilapidated, high and low, uneven, burned by fire, washed away by water. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent." The rest is as before.

Explanation: How does one observe the impermanent nature of alterations in mountains and ranges? At a certain time seeing mountains with lush forests, cliffs towering into the clouds; at a later time seeing that forested cliff decayed and ruined, crumbling, uneven, or burned by fire, or washed away. Having observed these matters, one thinks: "Such conditioned phenomena are indeed impermanent by nature."

Original Text: How does one observe the impermanent nature of alterations in water matters? Previously, at one time, seeing rivers, streams, ponds, springs, wells, etc., with surging waves, sweet water full. Later, at another time, seeing all that dried up and exhausted. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent." The rest is as before. How does one observe the impermanent nature of alterations in work matters? Previously, at one time, seeing various occupations like trade, herding, farming, crafts, proper debate, shipping, etc., all flourishing. Then, at another time, seeing those occupations all decline and loss. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent." The rest is as before.

Explanation: How does one observe the impermanent nature of alterations in rivers, etc.? Previously at a certain time seeing rivers, springs, ponds, wells, etc., with surging waves, sweet water filling them; at a later time, seeing all rivers and springs dried up and exhausted. Having observed these phenomena, one thinks: "Such conditioned phenomena are indeed impermanent by nature." How does one observe the impermanent nature of alterations in the functions of work? Previously at a certain time seeing occupations for seeking worldly profit—farming, animal husbandry, various construction techniques, proper debates and discourses in the world, and ship transportation—all flourishing; at a later time, seeing these occupations all decline. Having observed these phenomena, one has this thought: "Such conditioned phenomena are indeed impermanent by nature."

Original Text: How does one observe the impermanent nature of alterations in storehouse matters? By observing various storehouses full at one time, exhausted at another. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent." The rest is as before. How does one observe the impermanent nature of alterations in food matters? By observing various foods not prepared at one time, prepared at another; entering the mouth at one time, teeth chewing, mixed with saliva, swallowed little by little; entering the belly at one time, gradually digested; transformed into excrement and urine at another time, expelled. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent." The rest is as before.

Explanation: How does one observe the impermanent nature of alterations in storehouse matters? Observing various storehouses full now, exhausted later. Having observed these phenomena, one has this thought: "Such conditioned phenomena are indeed impermanent by nature." How does one observe the impermanent nature of alterations in food matters? Observing various foods, at this time not yet prepared, at that time prepared. At this time entering the mouth and chewed, mixed with saliva and slowly swallowed; at that time the food enters the belly and is digested, then turns into excrement and urine and is expelled. Having observed these phenomena, one has this thought: "Such conditioned phenomena are indeed impermanent by nature."

Original Text: How does one observe the impermanent nature of alterations in vehicle matters? At one time seeing various vehicles newly adorned, very lovely. Then at another time, seeing them old, devoid of adornment. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent." The rest is as before. How does one observe the impermanent nature of alterations in clothing matters? By observing various clothes newly made at one time, old and ruined at another; clean and fresh at one time, soiled and greasy at another. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent." The rest is as before.

Explanation: How does one observe the impermanent nature of alterations in vehicle matters? At a certain time seeing various vehicles still new, very beautiful and adorned, lovely; at another time seeing these vehicles decayed and deteriorated, no longer beautiful or adorned. Having observed these phenomena, one has this thought: "Such conditioned phenomena are indeed impermanent by nature." How does one observe the impermanent nature of alterations in clothing matters? Seeing various clothes, at this time newly made, at that time old and ruined; at this time fresh and clean, at that time covered in dirt. Having observed these phenomena, one has this thought: "Such conditioned phenomena are indeed impermanent by nature."

Original Text: How does one observe the impermanent nature of alterations in ornament matters? By observing various ornaments not made at one time, made at another; firm at one time, broken at another. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent." The rest is as before. How does one observe the impermanent nature of alterations in dance, song, and music matters? By observing dance, song, and music presently manifesting various differences in sound and melody, arising and ceasing differently. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent." The rest is as before.

Explanation: How does one observe the impermanent nature of alterations in ornament matters? Seeing various ornaments, at this time not yet made, at that time completed; at this time firm, at that time broken apart. Having observed these phenomena, one has this thought: "Such conditioned phenomena are indeed impermanent by nature." How does one observe the impermanent nature of alterations in dance, song, and music matters? Observing presently performed dance, song, and music, with various differences in sound and melody, arising here and ceasing there. Having observed these phenomena, one has this thought: "Such conditioned phenomena are indeed impermanent by nature."

Original Text: How does one observe the impermanent nature of alterations in perfume and garland adornment matters? Previously observing various garlands fresh, fragrant, and fragrant; later seeing them withered, smelly, and rotten. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent." The rest is as before. How does one observe the impermanent nature of alterations in livelihood matters? By observing them not made, made, completed, destroyed, altered before and after. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent." The rest is as before.

Explanation: How does one observe the impermanent nature of alterations in perfume and garland adornment matters? Presently seeing various garlands, flourishing and beautiful, fragrant; later seeing the garlands withered, broken, and foul-smelling. Having seen these phenomena, one has this thought: "Such conditioned phenomena are indeed impermanent by nature." How does one observe the impermanent nature of alterations in livelihood matters? Observing livelihood objects previously not yet produced, later produced, used, and then destroyed, constantly altering before and after. Having observed these phenomena, one has this thought: "Such conditioned phenomena are indeed impermanent by nature."

Original Text: How does one observe the impermanent nature of alterations in light matters? By observing various brightness and darkness arising and ceasing, altering. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent." The rest is as before. How does one observe the impermanent nature of alterations in matters of men and women serving? By observing them flourishing or declining, not long abiding firmly. Having seen this, one thinks: "Such conditioned phenomena are by nature impermanent." The rest is as before.

Explanation: How does one observe the impermanent nature of alterations in light matters? Seeing the arising and ceasing alterations of various brightness and darkness. Having observed these phenomena, one has this thought: "Such conditioned phenomena are indeed impermanent by nature." How does one observe the impermanent nature of alterations in the mutual affection of men and women? Observing the affection of men and women changing from flourishing to declining, declining to flourishing, not lasting long. Having observed these phenomena, one has this thought: "Such conditioned phenomena are indeed impermanent by nature."

Original Text: All such external conditioned phenomena: the first six kinds are matters embraced [by the sentient being]. The last ten kinds are matters for sustaining the body. In brief, it should be known that their nature is all impermanent. Why? Because transformation of form is presently observable. By such means, as explained before,

Explanation: All such external conditioned phenomena: the first six kinds are matters embraced by the five aggregates body. The last ten kinds are matters needed for sustaining the body. In summary, the nature of these dharmas is all impermanent. Why say this? Because the transformation of the form and characteristics of these dharmas is observable in the present, as specifically explained before.

Original Text: due to the power of mental application intensified by present seeing, regarding internal and external matters as appropriate, one contemplates all as impermanent by the practice of alteration. For this reason, regarding the impermanent nature of alterations, present seeing does not contradict it; it is not due to other conditions, nor prompted by others; it is contemplation following recollection, examined and determined. Precisely by the causes and conditions thus explained, it is called mental application intensified by present seeing. Solely by the power of mental application intensified by such present seeing, having contemplated the impermanent nature of alterations, those conditioned phenomena of form, although presently existing, have momentary arising and ceasing, destruction and impermanence; yet being subtle, they are not presently apprehended.

Explanation: Due to the power of mental application intensified by present seeing of these constantly altering conditioned phenomena, the observation of internal and external matters accords with the impermanent nature; one contemplates all dharmas as impermanent from the perspective of the alteration of conditioned phenomena. For this reason, regarding the impermanent nature of conditioned phenomena, one can observe it in the present; it does not contradict the impermanent nature. The alteration of all dharmas is not caused by external conditions; it is not initiated by external causes and conditions.

The observation and confirmation of the impermanent nature of all internal and external dharmas can be carefully examined and finally determined by following one's own intensified mental application. Due to such causes and conditions, present observation is called mental application intensified by present seeing. That is, due to the power of mental application intensified by such present seeing, having contemplated the impermanent nature of conditioned phenomena, those conditioned phenomena of form, although still present, are known to be 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 mental application intensified by present seeing, one should correctly infer. How to infer? That those conditioned phenomena must have momentary arising and ceasing, destruction, to have alteration before and after. Not abiding thus, they have alteration. Therefore, conditioned phenomena certainly must have momentary arising and ceasing. Due to the combination of various conditions, such and such conditioned phenomena arise. Having arisen, without waiting for a cause of destruction, they naturally cease. Thus, all causes of alteration enable conditioned phenomena to transform and arise.

Explanation: Therefore, relying on mental application intensified by present seeing, one should correctly infer and know the momentary arising and ceasing alteration of conditioned phenomena of form. How to infer? One should cognize thus: Conditioned phenomena must have momentary arising and ceasing; the conditioned phenomena of form cease, and only then can alteration before and after be observed. It is not that they remain unchanged to know alteration. Therefore, conditioned phenomena certainly must have momentary arising and ceasing. Because they arise only due to the combination of various conditions, therefore these conditioned phenomena can arise. Having arisen, without waiting for the conditioned phenomena to cease, when the combined conditions cease, the conditioned phenomena naturally cease. Therefore, it is said that all causes making conditioned phenomena alter cause conditioned phenomena to undergo transformation.

Inference (anumāna) is reasoning based on direct perception; correct inference based on direct seeing of facts can yield true results; otherwise, it is incorrect inference, and the result is not true, not trustworthy.

Conditioned phenomena of form (rūpa-saṃskāra) are the functioning of form, form aggregates. Although form is present, directly perceptible, the moment-by-moment arising and ceasing alteration of form dharmas cannot be directly perceived due to insufficient meditative power and wisdom; one needs to correctly infer based on the form directly and truly seen in the present. Form dharmas continuously arise and cease; form can exist and manifest only because of this; only then is there the functioning of form, and alteration before and after can occur. If form dharmas did not alter, there would be no functioning, and dharmas would not exist. Therefore, the momentary arising and ceasing alteration of conditioned phenomena of form requires correct inference based on the direct seeing of form in the present to realize correct knowledge.

Original Text: These are causes for the arising of alterations, not causes for the destruction of conditioned phenomena. Why? Because when those conditioned phenomena cease together with the presently seen causes of destruction in the world, afterward dissimilar arising can be observed; not that all cease without arising. Or, some conditioned phenomena, having ceased, all arising is completely unobservable, like boiling water, etc., finally all completely vanishing. After the fire calamity burns the inanimate world, there are no ashes; not even a shadow can be found. That too is due to causes and conditions gradually decreasing and exhausting through successive stages; finally, all is non-existent. It is not done by the fire. Therefore, alterations arise due to the eight causes explained before; they naturally cease.

Explanation: These are causes for the arising of the phenomena of alteration in conditioned phenomena, not causes for the destruction of conditioned phenomena. Why say this? This can be seen from the phenomenon that after conditioned phenomena and the causes of destruction observable in the world all cease, no similar dharmas arise again. But not all dharmas cease without arising. Some conditioned phenomena, after ceasing, all dharmas cease to arise, like boiling water—the more it boils, the less it becomes, until finally all the water disappears.

Again, like the fire calamity among the three calamities, after burning the inanimate world, not even ashes remain; not even a shadow can be seen. This too is due to causes and conditions constantly altering, causing conditioned phenomena to gradually decrease until they are completely extinguished; finally, all dharmas cease to exist. The inanimate world being completely extinguished is not due to the fire calamity. Therefore, the alteration of conditioned phenomena is due to the eight causes explained before, causing the phenomena of alteration to arise, and conditioned phenomena naturally cease.

The causes for the arising of conditioned phenomena are the alteration of dharmas, 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 mental application intensified by such inference, through the practice of destruction, one gains certainty regarding the momentary arising and ceasing, destruction, and impermanence of those conditioned phenomena. Having attained certainty regarding such matters, one should correctly infer the arising of conditioned phenomena in other lifetimes, not presently seen. How to infer? Sentient beings presently have various observable differences: some have good form, some bad form; some high caste, some low caste; some wealthy family, some poor family; some large clan, some small clan; some long life, some short life; some dignified speech, some undignified; some sharp faculties, some dull faculties. All such differences among sentient beings certainly arise due to differences in karma; only thus can they be established, not without karma. Thus, differences in the kind of sentient beings certainly arise due to wholesome and unwholesome karma created and increased in previous lives, of various kinds.

Explanation: Due to the power of mental application intensified by such inference, from the practice of destruction, one contemplates the momentary arising and ceasing, destruction, and impermanence of conditioned phenomena, and concludes: Conditioned phenomena are impermanent. Having determined these matters, one then, regarding the arising of conditioned phenomena in previous and future lifetimes, which cannot be directly seen, should correctly infer. How to infer? Sentient beings presently have various observable differences: some have good appearance, some bad appearance; some are from noble family castes, some from lowly family castes; some from large families, some from small families; some long-lived, some short-lived; some speak with dignity and solemnity, some speak without dignity and solemnity; some have sharp faculties, some dull faculties.

All such differences among sentient beings certainly arise due to differences in their performed karmic actions; it is not without performed karmic actions. Thus, the differences in the kind and appearance of sentient beings certainly arise due to wholesome and unwholesome karma created in previous lives, increasing the various kinds of differences among them.

Correct inference is based on determined direct seeing, comparing and reasoning; if not based on direct seeing, the comparison and reasoning are incorrect inference. Incorrect inference is not included in wisdom; correct inference obtains wisdom.

Original Text: Due to such causes and conditions, differences arise in the present body. They should not arise due to self-existent transformation. Why? If self-existent transformation is said to be the cause producing conditioned phenomena, are these produced phenomena arising solely with self-existence as the condition, or do they depend on other conditions for self-existence to transform? If solely with self-existence as the condition, then conditioned phenomena and that self-existence should both be originally existent; why need they arise again?

Explanation: Due to various causes and conditions, the various differences in the self-nature of conditioned phenomena now manifest. The appearance of differences in the self-nature of conditioned phenomena should not be due to self-existent transformation. Why say this? Because if self-existent transformation is said to be the cause producing conditioned phenomena, are the conditioned phenomena thus produced arising solely with self-existence as the condition, or do they additionally require other conditions for such self-existence to undergo transformation? If solely with self-existence as the condition, then conditioned phenomena and their self-existence should both be originally existent; if originally existent, why need they arise again?

Original Text: If it is said that the nature of self-existence exists first, then phenomena arise, then conditioned phenomena do not arise solely with self-existence as the condition. If it is said that self-existence, according to its desire, through function and prayer, can create, then desire is also used as a cause, not solely self-existence. If so, is this desire caused or uncaused? If it is said to be caused, using self-existence as the cause, this has the same fault as before; it is unreasonable. If it is said that this desire has other causes, then, like desire, function, and prayer, apart from self-existence, other dharmas are the cause. Then, likewise, all conditioned phenomena should use other dharmas as their cause. Why vainly speculate about a useless self-existence?

Explanation: If it is said that the self-existent nature originally exists, then conditioned phenomena arise; then such conditioned phenomena do not arise solely with self-existence as the condition. If it is said that self-existence can transform according to its desire, its function requires begging and vowing to create conditioned phenomena, then conditioned phenomena also arise with desire as the cause, not solely with self-existence as the condition. If so, is the arising and functioning of this desire caused or uncaused? If it is said to be caused, with self-existence as the cause, this has the same fault as previously explained; this reasoning is flawed. If it is said that the arising of this desire has other causes, then, like the function of desire, it is realized through prayer; apart from self-existence, there are other dharmas as causes for arising. If so, then all conditioned phenomena arise with other dharmas as causes; how could one still vainly cling to self-existence as the cause?

Original Text: Due to such means, by the power of mental application intensified by inference, one gains certainty regarding the arising of conditioned phenomena in other lifetimes. Thus, briefly by the power of three kinds of intensified mental application, one reflects and contemplates that internal and external conditioned phenomena are of an impermanent nature. These are: the power of mental application intensified by purified faith, the power of mental application intensified by present seeing, and the power of mental application intensified by inference. Regarding the previously listed five practices conducive to cultivating impermanence, the practices of alteration and destruction have been explained.

Explanation: Due to the power of mental application intensified by the above inference, one gives rise to a determined and confirmed mind regarding the arising of conditioned phenomena in previous and future lifetimes. Briefly, by the power of three kinds of intensified mental application, one can reflect and contemplate that internal and external conditioned phenomena are of an impermanent nature. The three kinds of intensified mental application are: mental application intensified by purified faith, mental application intensified by present seeing, and mental application intensified by inference. Regarding the internal and external conditioned phenomena listed before, one can cultivate accordingly the five practices of impermanence. Above, the practices of alteration and destruction have been explained.

When one needs to contemplate the impermanence of the five aggregates in previous and future lifetimes, one needs to correctly infer based on the present direct seeing of the five aggregates in the present life to obtain realization. The two dharmas being compared should be of the same kind; dharmas not of the same kind cannot be compared. Based on the direct seeing of the present five aggregates, one can correctly infer the contemplation of the five aggregates that have passed and those that will arise in the future, thus obtaining realization, confirming the impermanence of conditioned phenomena with a determined mind.

Original Text: How, further, by the practice of separation, does one contemplate the nature of impermanence? Based on two kinds of separation, internal and external, one should know that conditioned phenomena are of an impermanent nature. The impermanent nature based on internal separation: Suppose someone was previously a master, not a slave or servant, able to enjoy himself and drive others to do various works. Later, he loses the nature of a master, gains the nature of another's slave and servant. Regarding the nature of a master, etc., this is called the impermanent nature of separation.

Explanation: How, further, by the practice of separation does one contemplate the nature of impermanence? Based on two kinds of separation, internal and external, one should know that conditioned phenomena are of an impermanent nature. The impermanent nature based on internal separation means that if a person was previously a master of others, not a slave or servant, fully self-determined, able to drive others to do various works. Later, this person is no longer a master, loses the nature of a master and non-slave/non-servant, and instead becomes a slave and servant of another. Then, for this person, regarding the nature of being a master, etc., it is called the impermanent nature of separation.

Original Text: The impermanent nature based on external separation: Suppose presently existing wealth and treasures for livelihood, previously unaltered, not separated, not destroyed by impermanence. Later, they are seized by a king, thieves, unloved ones, or co-owners, etc., or lost through forceful action, or sought by various means but unobtainable. Such kinds should be known as knowing the nature of impermanence by the practice of separation.

Explanation: The impermanent nature based on external separation means that presently existing wealth and treasures for livelihood, previously not altered, not separated, not destroyed by impermanence, later are confiscated by the king, stolen by thieves, robbed by non-loved ones, become common property and lost, or destroyed by force, or sought by various means but cannot be obtained. From these phenomena, one should know this is called knowing the nature of impermanence by the practice of separation.

Original Text: How, further, by the practice of dharma-nature, does one contemplate the nature of impermanence? Namely, all such alterations of impermanence, destruction of impermanence, separation of impermanence, which are not yet assembled in the present life, will have dharma-nature in the future life. One truly understands that such conditioned phenomena will have dharma-nature in the future life. Such kinds are called understanding the impermanence of dharma-nature.

How, further, by the practice of conjunction, does one contemplate the nature of impermanence? Namely, such alterations of impermanence, destruction of impermanence, separation of impermanence are presently assembled before one. One truly understands that such conditioned phenomena are presently assembled. Such kinds are called understanding the impermanence of conjunction. He, regarding such internal and external conditioned phenomena of five kinds of impermanent nature, by five kinds of practice, as appropriate, applies mental application to cultivate. Due to repeated cultivation, he gains certainty.

Explanation: How, further, by the practice of dharma-nature does one contemplate the nature of impermanence? Regarding all alterations of impermanence, destruction of impermanence, separation of impermanence that are not yet assembled in the present life, but will have dharma-nature in the future life, one can truly understand. These conditioned phenomena will have dharma-nature in the future life; kinds like these are called understanding the impermanence of dharma-nature.

How, further, by the practice of conjunction does one contemplate the nature of impermanence? Such alterations of impermanence, destruction of impermanence, separation of impermanence are presently assembled before one and truly understood. Such conditioned phenomena are presently assembled; kinds like these are called understanding the impermanence of conjunction. Regarding the five kinds of impermanent nature of such internal and external conditioned phenomena, by the five kinds of practice, as one should, apply mental application to cultivate. Due to much cultivation, the mind gains certainty regarding the nature of impermanence.

Original Text: Thus, by the principle of realization and the increase of cultivation, having gained certainty regarding the practice of impermanence, uninterruptedly from this, one enters the practice of suffering, thinking thus: "Such conditioned phenomena are all impermanent. Because they are impermanent, they certainly must be of the nature of arising dharmas. Since such conditioned phenomena are dharmas that arise, there is the suffering of birth. Since there is the suffering of birth, one should know there is also the suffering of aging, sickness, death, the suffering of association with the disliked, the suffering of separation from the loved, and the suffering of not obtaining what is sought." Thus, first by the practice of the undesirable, one enters the practice of suffering. Then, in all aggregates that are with outflows and grasping, conducive to pleasant feelings, by the practice of bondage, one enters the practice of suffering.

Explanation: Thus, by the principle of experiential realization and the increase of cultivation, the mind having