How to Contemplate the Impermanence of All Formations (III)

Observing the mark of impermanence through the five kinds of contemplation of the internal and external: impermanence of alteration, impermanence of destruction, impermanence of separation, impermanence of association, and impermanence of dharma-nature.

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。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。

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。（First one realizes the impermanence of all conditioned things; from impermanence one further realizes suffering; from suffering one then realizes emptiness; from emptiness one finally realizes non-self. All of these are suffering, subsumed under the truth of suffering.）

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。（After realizing the impermanence of all conditioned things through contemplative practice (vipaśyanā-caryā), the mind will engage in deliberation (manasikāra) without interruption on the three kinds of suffering and the eight kinds of suffering, entering into the contemplation of suffering. Entering into the contemplation of suffering without interruption means that the manas and the mind consciousness simultaneously gain certainty with respect to the impermanent dharmas, confirming that all conditioned things are impermanent, and then together realizing that all conditioned things are suffering.）

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。

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。

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。

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。复由四行于苦谛相正觉了已。（The above completes the cultivation of the truth of suffering; subsequently one cultivates the truth of origination, the truth of cessation, and the truth of the path.）