How to Contemplate the Impermanence of All Conditioned Things (2)

又有八种变异因缘：一积时贮畜。二他所损害。三受用亏损。四时节变异。五火所焚烧。六水所漂烂。七风所鼓燥。八异缘会遇。

一积时贮畜者。谓有色诸法。虽于好处安置守护。而经久时自然败坏。其色衰损变异可得。二他所损害者。谓种种色法。若为于他种种捶打。种种损害。即便种种形色变异。三受用亏损者。谓各别属主种种色物。受者受用增上力故。损减变异。四时节变异者。谓秋冬时。丛林药草。华叶果等萎黄零落。于春夏时枝叶华果青翠繁茂。五火所焚烧者。谓大火纵逸焚烧村邑。国城王都悉为灰烬。六水所漂烂者。谓大水洪漫。漂荡村邑。国城王都悉皆沦没。七风所鼓燥者。谓大风飘扇。湿衣湿地。稼穑丛林。干韅革日枯槁。

八异缘会遇者。1，谓缘乐受触受乐受时。遇苦受触。2，缘苦受触受苦受时。遇乐受触。3，缘不苦不乐受触。受不苦不乐受时。遇乐受触。4，或苦受触。5，又有贪者会遇瞋。6，缘贪缠止息。发起瞋缠。7，如是有瞋痴者。会遇异分烦恼生缘当知亦尔。8，如是眼识正现在前。会遇声香味触境等。是名八种变异因缘。一切有色及无色法所有变异。皆由如是八种因缘。The above is the contemplative practice (vipaśyanā-caryā), through the power of intensified attention (adhimātra-manaskāra-bala) of pure faith, on the impermanence of the fifteen kinds of internal matters and the impermanence of the eight kinds of causes and conditions of alteration.

As for the observation and confirmation of the impermanence of all internal and external dharmas, besides the contemplative practice (vipaśyanā-caryā) through the power of intensified attention (adhimātra-manaskāra-bala) of pure faith described above, there is also contemplative practice through the power of intensified attention (adhimātra-manaskāra-bala) of direct perception. The Yogācārabhūmi-śāstra says: 由如是等如前所说诸变异行。现见增上作意力故。于内外事如其所应。以变异行观察一切是无常性。由是因缘于诸变异无常之性。现见不背。不由他缘。非他所引。随念观察审谛决定。即由如是所说因缘。说名现见增上作意。"Direct perception" means what is seen through direct perception; all dharmas of internal and external matters do not contradict impermanence, and the alterations of all dharmas do not arise from other conditions—they are not brought about by external causes and conditions.

即由如是现见增上作意力故。观察变异无常性已。彼诸色行虽复现有。刹那生灭灭坏无常。而微细故非现所得故。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。

(Inference is inference; only correct inference based on what is seen through direct perception can yield a true result. That is, only when the basis of inference is direct perception—i.e., fact—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 movements of form refer to the operation of material form and the aggregate of form. Although the movements of form are present and visible through direct perception, the moment-by-moment arising, ceasing, and alteration of material form cannot be directly seen due to insufficient power of meditative concentration and power of wisdom (prajñā-bala); therefore one must rely on the movements of form that are directly and truly perceived to make correct inference. Material form must constantly arise, cease, and be destroyed for material form to exist and manifest, and only then are there movements of form and alterations from before to after—only then can there be movements of form. If material form did not alter, there would be no movement, and the dharma would not exist. Therefore, the moment-by-moment arising, ceasing, and alteration of the movements of form must be correctly inferred on the basis of directly perceiving form, in order to realize and know it with right knowledge.)

此是变异生起因缘。非是诸行灭坏因缘。所以者何。由彼诸行与世现见灭坏因缘。俱灭坏已。后不相似生起可得。非彼一切全不生起。或有诸行既灭坏已。一切生起全不可得。如煎水等。最后一切皆悉消尽。灾火焚烧器世间已。都无灰烬。乃至余影亦不可得。彼亦因缘。后后展转渐减尽故。最后一切都无所有。不由其火作如是事。是故变异由前所说八种因缘。令变生起自然灭坏。(The causes and conditions for the arising of volitional formations are the alteration of dharmas, not the destruction of dharmas; after destruction there are no dharmas and no volitional formations. The destruction of volitional formations also represents impermanence and suffering.)

如是比度作意力故。由灭坏行。于彼诸行刹那生灭灭坏无常而得决定。于如是事得决定已。复于他世非所现见。诸行生起。应正比度。云何比度。谓诸有情现有种种差别可得。或好形色或恶形色。或上族姓或下族姓。或富族姓或贫族姓。或大宗叶或小宗叶。或长寿命或短寿命。言或威肃或不威肃。或性利根或性钝根。如是一切有情差别。定由作业有其差别方可成立。非无作业。如是有情色类差别。定由先世善不善业造作增长种种品类。(Correct inference is to carry out comparative deliberation (manasikāra/manana) based on what has already been directly perceived and upon which the mind has become decisive. If it is not based on direct perception, then the comparison and deliberation are incorrect inference; incorrect inference is not encompassed by wisdom, whereas correct inference yields wisdom.)

Through the power of intensified attention (adhimātra-manaskāra-bala) of such inference, one gains decisiveness regarding the arising of volitional formations in future lives. When one needs to contemplate the impermanence of the five aggregates (pañca-skandha) of past and future lives, one must, on the basis of truly and directly perceiving the five aggregates in this life, correctly infer and contemplate the five aggregates of past and future lives in order to attain realization. The two dharmas being compared should be of the same kind; if they are not of the same kind, inference is not possible. On the basis of truly and directly perceiving the present five aggregates, one can correctly infer and contemplate the five aggregates that have already passed and the five aggregates that will appear in the future, thereby attaining realization, becoming decisive in the mind, and confirming that volitional formations are impermanent.