English
But since formations, having arisen, reach a standing state; in the standing state, they are afflicted by decay; having reached decay, they inevitably break up—therefore, because of constant oppression, because of being suffering, because of being a basis for suffering, and because of denying happiness, they are suffering. And since, in these three states—"May formations, having arisen, not reach a standing state; may those that have reached a standing state not decay; may those that have reached decay not break up"—there is no power of anyone to control, they are empty in that aspect of control; therefore, because of being empty, because of being ownerless, because of being uncontrollable, and because of denying a self, they are not-self. 707. Thus, having applied the three characteristics to form delimited by one hundred years by way of taking and laying down, thereafter one applies them by way of growth, aging, and cessation. Therein, 'growth, aging, and cessation' means the cessation of form that has grown and increased by way of age. The meaning is that one applies the three characteristics by way of that. How? He that same hundred years by way of the first age, by way of the middle age, by way of the last age... He divides it into three ages. Therein, the first thirty-three years are called the first age. Then the next thirty-four years are called the middle age. Then the next thirty-three years are called the last age. Thus, having divided it into these three ages, he applies the three characteristics: "The form that arises in the first age perishes right there, without reaching the middle age; therefore, it is impermanent. What is impermanent, that is suffering. What is suffering, that is not-self. The form that arises in the middle age also perishes right there, without reaching the last age; therefore, it too is impermanent, suffering, not-self. The form that arises in the thirty-three years of the last age is also not capable of going beyond death; therefore, it too is impermanent, suffering, not-self." 708. Thus, having applied the three characteristics to the growth and decay of age in terms of the first age and so on, he again applies the three characteristics to the growth and decay of age in terms of these ten decades: "the decade of dullness, the decade of play, the decade of beauty, the decade of strength, the decade of wisdom, the decade of decline, the decade of stooping, the decade of crookedness, the decade of delusion, the decade of lying down." Among these decades, for a person living a hundred years, the first ten years are called the decade of dullness; for then he is dull, a restless child. The next ten years are called the decade of play; for then he is much given to play and amusement. The next ten years are called the decade of beauty; for then his faculty of beauty reaches its fullness. The next ten years are called the decade of strength; for then his strength and vigor reach their fullness. The next ten years are called the decade of wisdom; for then his wisdom is well-established; even for one naturally of weak wisdom, a little wisdom arises at that time. The next ten years are called the decade of decline; for then his love of play, beauty, strength, and wisdom decline. The next ten years are called the decade of stooping; for then his body stoops forward. The next ten years are called the decade of crookedness; for then Then his body, like the point of a plough, becomes crooked. After that, ten years are called the decade of confusion. Then he is confused, he forgets what he has done. After that, ten years are called the decade of lying down, for one who is a hundred years old is mostly lying down. Here, this yogi, by means of these decades, reflects on the aging and perishing of the body, and applies the three characteristics, thus: "The form that arises in the first decade perishes right there, without reaching the second decade. Therefore, it is impermanent, suffering, not-self. The form that arises in the second decade... ... The form that arises in the ninth decade perishes right there, without reaching the tenth decade. The form that arises in the tenth decade perishes right here, without reaching a new existence. Therefore, that too is impermanent, suffering, not-self." Thus he applies the three characteristics. 709. Having thus applied the three characteristics to the aging and perishing by means of decades, he again takes that hundred years and divides it into twenty parts of five years each, and applies the three characteristics to the aging and perishing. How? He reflects thus: "The form that arises in the first five-year period perishes right there, without reaching the second five-year period. Therefore, it is impermanent, suffering, not-self. The form that arises in the second five-year period... ... The form that arises in the nineteenth five-year period perishes right there, without reaching the twentieth five-year period. The form that arises in the twentieth five-year period has no power to go beyond death. Therefore, that too is impermanent, suffering, not-self." Having thus applied the three characteristics to the aging and perishing by means of twenty parts, he again divides it into twenty-five parts, applying it by means of four years each. Then, dividing it into thirty-three parts, by means of three years each. Dividing it into fifty parts, by means of two years each. Dividing it into a hundred parts, by means of one year each. Then, dividing one year into three parts, by means of each of the three seasons: the rainy season, the winter, and the summer. Thus, one applies the three characteristics to the form of aging, decay, and disappearance. How? "The form existing for four months in the rainy season, without reaching winter, ceases right there. The form existing in winter, without reaching summer, ceases right there. The form existing in summer, without reaching the rainy season again, ceases right there. Therefore, it is impermanent, suffering, non-self." Having thus applied, again, dividing one year into six parts – "The form existing for two months in the rainy season, without reaching autumn, ceases right there. The form existing in autumn, (without reaching) winter. The form existing in winter, (without reaching) the cold season. The form existing in the cold season, (without reaching) spring. The form existing in spring, (without reaching) summer. The form existing in summer, without reaching the rainy season again, ceases right there. Therefore, it is impermanent, suffering, non-self." Thus, one applies the three characteristics to that form of aging, decay, and disappearance. Having thus applied, then by way of the dark and bright halves of the month – "The form existing in the dark half, without reaching the bright half. The form existing in the bright half, without reaching the dark half, ceases right there. Therefore, it is impermanent, suffering, non-self," one applies the three characteristics. Then by way of night and day – "The form existing at night, without reaching day, ceases right there. The form existing during the day, without reaching night, also ceases right there. Therefore, it is impermanent, suffering, non-self," one applies the three characteristics. Then, having divided that same night and day into six parts by way of morning, etc. – "The form existing in the forenoon, without reaching midday. The form existing at midday, (without reaching) the afternoon. The form existing in the afternoon, (without reaching) the first watch. The form existing in the first watch, (without reaching) the middle watch. The form existing in the middle watch, without reaching the last watch, ceases right there. The form existing in the last watch, without reaching the forenoon again, ceases right there. Therefore, it is impermanent, suffering, non-self," one applies the three characteristics. 710. Having thus applied, again, to that very form, by way of going forward and going back, looking forward and looking around, bending and stretching – "The form existing in going forward, without reaching going back, right there. It ceases. The form that arises in turning back is looking. The form that arises in looking is gazing. The form that arises in gazing is bending. The form that arises in bending, without reaching stretching, ceases right there. Therefore, it applies the three characteristics: "impermanent, suffering, non-self." Then, it divides the single step into six parts by means of lifting, carrying forward, moving aside, putting down, placing, and pressing. Therein, lifting is raising the foot from the ground. Carrying forward is moving it forward. Moving aside is seeing something like a stump, thorn, or long grass, and moving the foot here and there. Putting down is lowering the foot. Placing is setting it on the ground. Pressing is when lifting the foot again, pressing the foot against the ground. Therein, in lifting, the earth element and water element are weak, the other two are strong. Similarly in carrying forward and moving aside. In putting down, the fire element and air element are weak, the other two are strong. Similarly in placing and pressing. Having thus made six parts, it applies the three characteristics to the form of aging, decay, and dissolution in accordance with them. How? He reflects thus: "The elements that arise in lifting, and the forms dependent on them, all these phenomena cease right here, without reaching carrying forward. Therefore, they are impermanent, suffering, non-self. Similarly, those that arise in carrying forward (cease without reaching) moving aside. Those that arise in moving aside (cease without reaching) putting down. Those that arise in putting down (cease without reaching) placing. Those that arise in placing, without reaching pressing, cease right here. Thus, the formations that arise here and there, without reaching the next part, become segment by segment,