Yogācārabhūmi-śāstra, Volume Thirty-Four: Characteristics of the Four Noble Truths
Chapter 1: How to Clearly Understand the Characteristics of the Truth of Suffering (2)
Original text:云何观察。园事变异。无常之性。谓先观见。诸园苑中。药草丛林。华果枝叶。悉皆茂盛。青翠丹晖。甚可爱乐。复于后时。见彼枯槁。无诸华果。柯叶零落。火所焚烧。水所漂荡。见是事已。便作是念。如是诸行。其性无常。余如前说。
Explanation: How does one observe the impermanent nature of the changes in gardens and parks? Previously one saw that in all the gardens and parks, the medicinal herbs, groves, flowers, fruits, branches, and leaves were all lush and flourishing, green and radiant with red hues, very lovely and delightful. Later, however, one saw those plants withered, with no more flowers or fruits, branches and leaves fallen and scattered, burned by fire, or swept away by water. After observing these phenomena, one thinks in one's mind: Such conditioned formations are by nature impermanent. The rest is as explained before.
Original text:云何观察。山事变异。无常之性。谓于一时。观见其山。丛林蓊郁。耸石巉岩。复于一时。见彼丛林。巉岩耸石。雕残颓毁。高下参差。火所焚烧。水所漂荡。见是事已。便作是念。如是诸行。其性无常。余如前说。
Explanation: How does one observe the impermanent nature of the changes in mountains and mountain ranges? At one time one sees the mountain ranges with dense, luxuriant forests, towering rocks and precipitous crags reaching into the clouds; at a later time one sees those forests, precipitous crags, and towering rocks withered, damaged, crumbling, and on the verge of collapse, uneven and jagged, burned by fire, or swept down by water. After observing these things, one thinks in one's mind: Such conditioned formations are by nature impermanent. The rest is as explained before.
Original text:云何观察。水事变异。无常之性。谓先一时。见诸河渎。池泉井等。涛波涌溢。醴水盈满。后于一时。见彼一切。枯涸干竭。见是事已。便作是念。如是诸行。其性无常。余如前说。云何观察。业事变异。无常之性。谓先一时。见彼种种。殉利牧农。工巧正论。行船等业。皆悉兴盛。复于一时。见彼事业。皆悉衰损。见此事已。便作是念。如是诸行。其性无常。余如前说。
Explanation: How does one observe the impermanent nature of the changes in rivers and other waters? At one earlier time one sees the rivers, springs, pools, wells, and other waters surging with waves, filled with sweet waters; at a later time, one sees all of them dried up and exhausted. After observing these phenomena, one thinks in one's mind: Such conditioned formations are by nature impermanent. How does one observe the impermanent nature of the changes in occupational matters? At one earlier time one sees various occupations pursued for worldly gain—herding and farming, crafts and sciences of various techniques, proper discourse and debate in the world, as well as shipping and transport—all flourishing; at a later time, one sees these enterprises all in decline. After observing these phenomena, one has this thought in one's mind: Such conditioned formations are by nature impermanent.
Original text:云何观察。库藏变异。无常之性。谓由观见。种种库藏。一时盈满。一时灭尽。见此事已。便作是念。如是诸行。其性无常。余如前说。云何观察。饮食变异。无常之性。谓由观见。种种饮食。一时未办。一时已办。一时入口。牙齿咀嚼。和杂涎唾。细细吞咽。一时入腹。渐渐消化。一时变为。屎尿流出。见此事已。便作是念。如是诸行。其性无常。余如前说。
Explanation: How does one observe the impermanent nature of the changes in storehouses and treasuries? One observes that various storehouses and treasuries are full at one time and vanish and are exhausted at another. After observing these phenomena, one has this thought: Such conditioned formations are by nature impermanent. How does one observe the impermanent nature of the changes in food and drink? One observes various foods and drinks: at one time not yet prepared, at another time already prepared; at one time entering the mouth, chewed by the teeth, mixed with saliva, and slowly swallowed; at another time entering the belly and gradually digested, then transformed into feces and urine and excreted. After observing these phenomena, one has this thought: Such conditioned formations are by nature impermanent.
Original text:云何观察。乘事变异。无常之性。谓于一时。见种种乘。新妙庄严。甚可爱乐。复于一时。见彼朽故。离诸严饰。见此事已。便作是念。如是诸行。其性无常。余如前说。云何观察。衣事变异。无常之性。谓由观见。种种衣服。一时新成。一时故坏。一时鲜洁。一时垢腻。见此事已。便作是念。如是诸行。其性无常。余如前说。
Explanation: How does one observe the impermanent nature of the changes in vehicles? At one time one sees various vehicles still new, beautiful, and adorned, delightful to behold; at another time one sees those vehicles decayed and worn, no longer beautiful or adorned. After observing these phenomena, one has this thought: Such conditioned formations are by nature impermanent. How does one observe the impermanent nature of the changes in clothing? One sees various garments: at one time newly made, at another time old and worn out; at one time fresh and clean, at another time stained and greasy. After observing these phenomena, one has this thought: Such conditioned formations are by nature impermanent.
Original text:云何观察。严具变异。无常之性。谓由观见。诸庄严具。一时未成。一时已成。一时坚固。一时破坏。见此事已。便作是念。如是诸行。其性无常。余如前说。云何观察。舞歌乐事。所有变异。无常之性。谓由观见。舞歌伎乐。现在种种。音曲差别。异起异谢。见此事已。便作是念。如是诸行。其性无常。余如前说。
Explanation: How does one observe the impermanent nature of the changes in ornaments? One sees various ornaments: at one time not yet completed, at another time finished; at one time solid and firm, at another time broken apart. After observing these phenomena, one has this thought: Such conditioned formations are by nature impermanent. How does one observe the impermanent nature of the changes in dance, song, and music? One observes the dance, song, and music currently being performed, with various differences in sounds and melodies, arising at one moment and ceasing at another. After observing these phenomena, one has this thought: Such conditioned formations are by nature impermanent.
Original text:云何观察。香鬘涂饰。所有变异。无常之性。谓先观见。种种香鬘。鲜荣芬馥。后时见彼。萎悴臭烂。见此事已。便作是念。如是诸行。其性无常。余如前说。云何观察。资具变异。无常之性。谓观见彼。未造已造。成满破坏。前后变异。见此事已。便作是念。如是诸行。其性无常。余如前说。
Explanation: How does one observe the impermanent nature of all the changes in incense, garlands, and unguents? One presently sees various fragrant garlands, resplendent and gloriously beautiful, with fragrance wafting everywhere; later one sees those garlands withered and yellow, broken, rotten, and foul. Seeing these phenomena, one has this thought: Such conditioned formations are by nature impermanent. How does one observe the impermanent nature of the changes in livelihood necessities? One observes that livelihood necessities have not yet been made at first, then are crafted and completed, and after being used are destroyed, constantly changing from before to after. After observing these phenomena, one has this thought: Such conditioned formations are by nature impermanent.
Original text:云何观察。光明变异。无常之性。谓由观见。种种明闇。生灭变异。见此事已。便作是念。如是诸行。其性无常。余如前说。云何观察。男女承奉。所有变异。无常之性。谓观见彼。或衰或盛。不久坚住。见此事已。便作是念。如是诸行。其性无常。余如前说。
Explanation: How does one observe the impermanent nature of the changes in lights and illumination? One sees the arising, ceasing, and changing of various marks of brightness and darkness. After observing these phenomena, one has this thought: Such conditioned formations are by nature impermanent. How does one observe the impermanent nature of the changes in the mutual affection between men and women? One observes that the affection between men and women goes from flourishing to declining, and from declining to flourishing, and cannot last long. After observing these phenomena, one has this thought: Such conditioned formations are by nature impermanent.
Original text:如是一切。外事诸行。前之六种。是所摄受事。后之十种。是身资具事。以要言之。当知其性。皆是无常。何以故。形相转变。现可得故。由如是等。如前所说。
Explanation: Thus, among all these external conditioned formations, the first six kinds are matters taken up and embraced by the body of the five aggregates, and the latter ten kinds are matters of the necessities required by the body. In summary, one should know that all of these dharmas are by nature impermanent. Why is this said? Because the transformations of their forms and characteristics can be directly observed in the present, as specifically described above.
Original text: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。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。
Explanation: Because of the power of intensified attention (adhimātra-manaskāra-bala) that enables direct observation of these constantly changing conditioned formations, the observation of internal and external matters accords with the impermanent nature of change, and from the perspective of the changes of conditioned formations, one observes that all dharmas are impermanent. Due to this condition, regarding the impermanent nature of the changes of conditioned formations, one can directly observe them without contradicting their impermanent nature of change. "Direct seeing" means what is seen through direct perception: all dharmas of internal and external matters do not contradict impermanence, and the changes of all dharmas do not arise from other conditions; they are not brought about by external causes and conditions.
The observation and confirmation of the impermanence of all internal and external dharmas can be carefully examined in accordance with one's own power of intensified attention, and finally the mind gains certainty. Because of such conditions, this present observation is called "direct-seeing intensified attention." That is to say, because of this power of direct-seeing intensified attention, after observing the impermanent nature of the changes of conditioned formations, one knows that although those formations of form still exist, they are all dharmas that arise and cease moment by moment, impermanent through destruction. Because these dharmas are extremely subtle, they cannot be observed directly in the present.
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 direct-seeing intensified attention, one should correctly infer, and thereby know the momentary arising, ceasing, and changing of the formations of form. How does one infer? One should know it thus: conditioned formations must have momentary arising and ceasing; only when the formations of form are destroyed can the changes from before to after be observed. It is not that changes can be known while things remain abiding unchanged. Therefore, it is said that conditioned formations must necessarily have momentary arising and ceasing. Because they appear through the combination of various manifold causes and conditions, these conditioned formations can arise. After arising, they do not wait for causes and conditions of destruction; when their combined causes and conditions cease, the formations naturally perish. Therefore, all such causes and conditions of change can cause the conditioned formations to transform and arise.
Inference is also inference (anumāna). Only correct inference based on what is directly perceived yields true results; that is, the basis of inference is direct perception, which is fact, and only then can the result of inference possibly be fact. Otherwise it is incorrect inference, and the result of inference is not true and cannot be relied upon.
The formations of form are the operations of material form and the aggregate of form. Although the formations of form are directly and perceptibly visible in the present, the moment-by-moment arising, ceasing, and changing of material form cannot be directly seen due to insufficient power of meditative concentration and power of wisdom (prajñā-bala), and thus one must perform correct inference based on the formations of form directly and truly perceived in the present. Material form constantly arises and is destroyed; only then can material form exist and manifest, and only then are there formations of form with changes from before to after. If material form did not change, there would be no formation, and the dharma would not exist. Therefore, the momentary arising, ceasing, and changing of the formations of form must be correctly inferred on the basis of the direct perception of form, so that it can be realized and rightly known.
Original text: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。
Explanation: These are the causes and conditions for the arising of the phenomena of change in conditioned formations, not the causes and conditions for the destruction of conditioned formations. Why is this said? This can be seen from the phenomenon that after those conditioned formations have perished together with the causes and conditions of destruction that can be directly seen in the world, similar dharmas will no longer arise—but it is not that all dharmas fail to arise. After some conditioned formations have been destroyed, no dharmas at all arise anymore; for example, when boiling water, the less and less remains until finally all the water disappears completely.
Another example: the fire calamity among the three calamities, after burning up the inanimate world (bhājana-loka), leaves not even ashes, and not even a shadow can be seen. This is also because causes and conditions constantly change, causing the conditioned formations to gradually diminish until they are completely exhausted, and finally no dharmas exist at all. The complete destruction of the inanimate world is not caused by the fire itself. Therefore, it is said that the changes of conditioned formations arise through the eight kinds of causes and conditions mentioned earlier, which cause the phenomena of change to arise, and the formations naturally perish.
The causes and conditions for the arising of conditioned formations are the change of dharmas, not the destruction of dharmas; after destruction there are no dharmas, no conditioned formations. The destruction of conditioned formations also represents impermanence and suffering.
Original text: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。
Explanation: Because of the power of such inferential attention, from the formation of destruction one observes that conditioned formations arise and cease moment by moment, impermanent through destruction, and reaches the conclusion: conditioned formations are impermanent through change. After gaining certainty about these matters, one should then correctly infer regarding the arising of conditioned formations in past and future lives, which cannot be directly seen. How does one infer? The various differences among sentient beings that presently exist can be observed: some have handsome features, some have ugly features; some are of noble lineage and caste, some of lowly lineage and caste; some come from great families, some from small families; some are long-lived, some short-lived; some speak with dignity and sternness, some speak without dignity or sternness; some have keen spiritual faculties (indriya), some have dull faculties.
All such differences among sentient beings can only be established because there are differences in the karmic actions they have performed; they are not without karmic actions. The differences in the physical types of sentient beings are certainly due to the wholesome and unwholesome karma created and accumulated in past lives, which produce the various kinds of differences among them.
Correct inference is comparative deliberation (manasikāra/manana) based on direct seeing in which the mind has already gained certainty. If it is not based on direct seeing, the comparison and deliberation is incorrect inference; incorrect inference is not encompassed by wisdom, whereas correct inference yields wisdom.
Original text:由彼因缘。于今自体。差别生起。不应自在。变化为因。何以故。若说自在。变化为因。能生诸行。此所生行。为唯用彼。自在为缘。为待余缘。如是自在。方能变化。若唯用彼。自在为缘。是则诸行。与彼自在。俱应本有。何须更生。
Explanation: Due to those various causes and conditions, the differences in the self-nature of the various conditioned formations now manifest. The appearance of these differences in the self-nature of conditioned formations should not have Īśvara's creative transformation as its cause. Why is this said? Because if it is said that Īśvara's creative transformation is the cause that can produce conditioned formations, then do these produced formations take only that self-nature of Īśvara as their condition, or do they await other conditions before such Īśvara can effect transformation? If they take only the self-nature of Īśvara as their condition, then the conditioned formations and that Īśvara should both exist inherently from the beginning—since they exist inherently, why would they need to be born again?
Original text:若言先有。自在体性。然后行生。是则诸行。不唯自在。为缘生起。若言自在。随其所欲。功用祈愿。方能造化。是故亦用。欲为因缘。非唯自在。若尔此欲。为有因耶。为无因耶。若言有因。即用自在。以为因者。此则同前。所说过失。不应道理。若言此欲。更有余因。是则如欲。功用祈愿。离自在外。余法为因。如是亦应。一切诸行。皆用余法。以为其因。何须妄计。无用自在。
Explanation: If it is said that the self-nature of Īśvara existed first and then the formations arose, then these formations do not arise solely with Īśvara as their condition. If it is said that Īśvara can create and transform only according to His desires, with functions and prayers, then the formations also arise with desire as their cause and condition, not with Īśvara alone as the condition. If so, does this desire arise and function with a cause or without a cause? If it is said to have a cause, namely Īśvara as its cause, then this has the same fault as stated before, and this reasoning does not hold. If it is said that this desire has other causes, then, like the functioning of desire realized through prayers, apart from Īśvara there are other dharmas as the causes of arising. If this is so, then all conditioned formations should take other dharmas as their causes of arising—why then falsely cling to a useless Īśvara as the cause?
Original text:由如是等。比度增上。作意力故。于有他世。诸行生起。获得决定。如是略由。三种增上。作意力故。寻思观察。内外诸行。是无常性。谓净信增上。作意力故。现见增上。作意力故。比度增上。作意力故。于前所举。能随顺修。无常五行。已辩变异。灭坏二行。
Explanation: Because of the power of such inferential intensified attention, one gains certainty regarding the arising of conditioned formations in past and future lives. In brief, through three kinds of intensified attention, one can investigate and observe that the internal and external conditioned formations are impermanent in nature. The three kinds of intensified attention are: the power of intensified attention of pure faith, the power of intensified attention of direct seeing, and the power of intensified attention of inference. Regarding the internal and external conditioned formations enumerated earlier, one can cultivate in accordance with them the five formations of impermanence. The two formations of change and destruction have now been fully explained.
When one needs to contemplate the impermanence of the five aggregates in past and future lives, one must, on the basis of truly and directly contemplating the five aggregates in the present life, correctly infer and contemplate the five aggregates of past and future lives in order to gain realization. The two dharmas being compared must be of the same kind; dharmas of different kinds cannot be compared. On the basis of truly and directly contemplating 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 one can gain realization, gain certainty in the mind regarding the impermanence of conditioned formations, and confirm it.
Original text:云何复由。别离行故。观无常性。谓依内外。二种别离。应知诸行。是无常性。依内别离。无常性者。谓如有一。先为他主。非奴非使。能自受用。能驱役他。作诸事业。彼于后时。退失主性。非奴使性。转得他奴。及所使性。于主性等。名为别离。无常之性。
Explanation: How does one further observe impermanence through the formation of separation? Relying on the two kinds of separation, internal and external, one should know that conditioned formations are impermanent in nature. The meaning of impermanence relying on internal separation is this: suppose there is a person who was previously a master of others, himself neither a slave nor a servant, able to make use of things himself and able to direct others to perform various enterprises. Later, that person loses the status of master and the status of not being a slave or servant, and instead becomes another's slave and servant. For that person, the loss of the status of master and so forth is called the impermanent nature of separation.
Original text:依外别离。无常性者。谓现前有。资生财宝。先未变异。未为别离。无常灭坏。后时为王。盗贼非爱。及共财等。之所劫夺。或由恶作。加行失坏。或方便求。而不能得。如是等类。应知是名。由别离行。知无常性。
Explanation: The meaning of impermanence relying on external separation is this: one presently possesses wealth and treasures for livelihood, which previously had not undergone change and had not been separated, had not impermanently decayed; later they are seized by the king, stolen by thieves, plundered by those who are not dear, or lost as shared property of others; or they are ruined through violent and forceful actions, or one seeks them by various means but cannot obtain them. From these phenomena one should know that this is called knowing impermanence through the formation of separation.
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。
云何复由。合会行故。观无常性。谓即如是。变异无常。灭坏无常。别离无常。于现在世。合会现前。如实通达。如是诸行。于现在世。现前合会。如是等类。名为通达。合会无常。彼于如是。内外诸行。五无常性。由五种行。如其所应。作意修习。多修习故。获得决定。
Explanation: How does one further observe impermanence through the formation of dharmatā-nature? Regarding all the impermanence of change, impermanence of destruction, and impermanence of separation, which have not yet converged in the present life but whose dharmatā-nature will appear in the future, one can truly and thoroughly comprehend it. That these conditioned formations have the dharmatā-nature that will appear in the future—categories such as these are called comprehending the impermanence of dharmatā-nature.
How does one further observe impermanence through the formation of convergence? That such impermanence of change, impermanence of destruction, and impermanence of separation converge and manifest in the present life is truly and thoroughly comprehended. That these conditioned formations converge in the present life—categories such as these are called comprehending the impermanence of convergence. Regarding the five kinds of impermanence of such internal and external conditioned formations, one applies the mind and cultivates the five formations as appropriate. Because of repeated cultivation, the mind gains certainty regarding impermanence.
Original text:如是由证成道理。及修增上故。于无常行。得决定已。从此无间。趣入苦行。作是思惟。如是诸行。皆是无常。是无常故。决定应是。有生法性。如是诸行。既是生法。即有生苦。既有生苦。当知亦有。老病死苦。怨憎会苦。爱别离苦。求不得苦。如是且由。不可爱行。趣入苦行。如是复于。有漏有取。能顺乐受。一切蕴中。由结缚行。趣入苦行。
Explanation: Thus, by means of the principle of verification through realization and the intensification of cultivation, after the mind has gained certainty regarding impermanence, from then on one uninterruptedly enters into the contemplative practice of suffering. In cultivating the contemplation of suffering, one deliberates thus: These conditioned formations are all impermanent; because they are impermanent, they must certainly have the dharmatā-nature of birth. Since these conditioned formations are dharmas of birth, there is the suffering of birth; since there is the suffering of birth, one should know there is also the suffering of old age, sickness, and death, the suffering of association with the hateful, the suffering of separation from the beloved, and the suffering of not obtaining what one seeks. Thus, for the time being, one enters into the contemplation of suffering through the formation of the unlovable. Then, in all the aggregates that are tainted (with āsrava), subject to grasping, and conducive to pleasant feeling, one enters into the contemplation of suffering through the formation of bondage.
After realizing through contemplative practice (vipaśyanā-caryā) that conditioned formations are impermanent, the mind will uninterruptedly deliberate on the three sufferings and eight sufferings, entering into the contemplation of suffering. Uninterruptedly entering into the contemplation of suffering means that the manas and the mind consciousness simultaneously gain certainty regarding the impermanence of dharmas, confirm that conditioned formations are impermanent, and then together realize that conditioned formations are suffering.
Original text:所以者何。以于爱等结处。生爱等结。于贪等缚处。生贪等缚。便能招集。生老病死。愁悲忧苦。一切扰恼。纯大苦蕴。如是复于。有漏有取。顺非苦乐。一切蕴中。由不安隐行。趣入苦行。所以者何。有漏有取。顺非苦乐。一切诸蕴。粗重俱行。苦乐种子。之所随逐。苦苦坏苦。不解脱故。一切皆是。无常灭法。
Explanation: Why is this said? Because at the sites of the bonds such as craving, bonds such as craving arise; at the sites of the fetters such as greed, fetters such as greed arise, one can then summon and gather birth, old age, sickness, and death, sorrow, grief, worry, and suffering, all afflictions and distress—the great mass of pure suffering. Then, in all the aggregates that are tainted, subject to grasping, and conducive to feelings that are neither suffering nor pleasure, one enters into the contemplation of suffering through the formation of instability. Why is this said? Because all the aggregates that are tainted, subject to grasping, and conducive to feelings that are neither suffering nor pleasure operate together with dausthulya (heaviness/afflictive tendencies), are pursued by the seeds of suffering and pleasure, and because the suffering of suffering and the suffering of change are not freed from, all dharmas are impermanent dharmas of arising and ceasing.
Original text:如是行者。于能随顺。乐受诸行。及乐受中。由结缚行。趣入坏苦。于能随顺。苦受诸行。及苦受中。由不可爱行。趣入苦苦。于能随顺。不苦不乐受诸行。及不苦不乐受中。由不安隐行。趣入行苦。如是由结缚行。不可爱行。不安隐行。增上力故。于三受中。作如是说。诸所有受。皆悉是苦。如是名为。由无常行。作意为先。趣入苦行。
Explanation: Thus the yogi, in the conditioned formations conducive to pleasant feeling and in pleasant feeling itself, enters into the contemplation of the suffering of change through the formation of bondage; in the conditioned formations conducive to painful feeling and in painful feeling itself, enters into the contemplation of the suffering of suffering through the formation of the unlovable; in the conditioned formations conducive to neither-painful-nor-pleasant feeling and in that feeling itself, enters into the contemplation of the suffering of conditioned formations through the formation of instability. Thus, through the intensified power of the formations of bondage, the unlovable, and instability, one draws this conclusion regarding the three feelings: all feelings whatsoever are suffering. This is called entering into the contemplation of suffering with attention initiated by the formation of impermanence.
Original text:复作是念。我于今者。唯有诸根。唯有境界。唯有从彼。所生诸受。唯有其心。唯有假名。我我所法。唯有其见。唯有假立。此中可得。除此更无。若过若增。如是唯有。诸蕴可得。于诸蕴中。无有常恒。坚住主宰。或说为我。或说有情。或复于此。说为生者。老者病者。及以死者。或复说彼。能造诸业。能受种种。果及异熟。由是诸行。皆悉是空。无有我故。如是名为。由无所得行。趣入空行。
Explanation: The yogi further has this thought: At present I have only the faculties, only the sense objects, only the various feelings born from the contact of those faculties and objects, only the mind that feels, only the nominally designated dharmas of self and what belongs to self, only views, only provisionally established dharmas to be found here; apart from this there is nothing more, nothing beyond or in addition. Likewise, I have only the aggregates to be found; within the aggregates there is no permanent, enduring controller—whether spoken of as self, or spoken of as sentient being, or whether these dharmas are further spoken of as the one who is born, the one who ages, the one who falls sick, and the one who dies, or whether the aggregates are said to be able to create various karmas and to receive various fruits and resultant births (vipāka). By this reasoning it is shown that all conditioned formations are empty, because there is no self in them. This is called entering into the formation of emptiness through the formation of nothing obtainable.
Original text:复作是念。所有诸行。与其自相。及无常相。苦相相应。彼亦一切。从缘生故。不得自在。不自在故。皆非是我。如是名为。由不自在行。入无我行。如是行者。以其十行。摄于四行。复以四行。了苦谛相。谓无常行。五行所摄。一变异行。二灭坏行。三别离行。四法性行。五合会行。苦行三行所摄。一结缚行。二不可爱行。三不安隐行。空行一行所摄。谓无所得行。无我行一行所摄。谓不自在行。彼由十行。悟入四行。
Explanation: The practitioner further has this thought: All conditioned formations are associated with their own characteristics, as well as with the mark of impermanence and the mark of suffering; they are all born from conditions, and therefore lack self-mastery (avaśatā); because they lack self-mastery, none of them is the self. This is called entering into the formation of no-self through the formation of lack of self-mastery. Thus the practitioner, by means of these ten formations, encompasses the four formations, and further, by means of the four formations, clearly understands the characteristics of the truth of suffering: the formation of impermanence is encompassed by five formations—the first, the formation of change; the second, the formation of destruction; the third, the formation of separation; the fourth, the formation of dharmatā-nature; the fifth, the formation of convergence. The formation of suffering is encompassed by three formations—the first, the formation of bondage; the second, the formation of the unlovable; the third, the formation of instability. The formation of emptiness is encompassed by one formation, namely the formation of nothing obtainable. The formation of no-self is encompassed by one formation, namely the formation of lack of self-mastery. By these ten formations, the practitioner awakens to and enters the four formations.
