“Oh good man! I have expounded the transience of what is
non-physical, and the meaning is now established. Also, for your sake, I shall
explain the transience of physical existence. This physical [existence] does not have any eternal quality; basically, it
has no life. (Once) born, it must die. When the body of a person is still in the womb, at kalala stage (fetal),
there is nothing of the life entity [there]. Because it changes when is born. Such
things of the objective world as buds, stems and trunks also do not have any
entity (a priori), since when born, each one (of these things) changes. On this
basis, we know that all physical things are transient. Oh good man! All the sense-faculties of the human change over
time; their sense-faculties
['adhyatman-rupa'] are different
at kalala stage [fetal stage, seven days after conception], in arbuda phase
[second week] ghana [fourth stage], pesi [third week] during pregnancy, at the
time of birth, in childhood, in youth, and up to the time of old age. So it is with the 'things of the
objective world."
Differences are noted [become manifest] on things as: buds, stems, branches, leaves, flowers and fruits. Also, furthermore, oh good man! The mental perception also differs. Changes occur since the kalala stage (fetal stage) up to the days of old age. The perception of objective things (physical) also differs. The perception differs at the stages of bud, stem, leaf, flower and fruit. The strength differs since the time of kalala up to old age, shape and appearance differ since the time of kalala up to old age; the results (rewards) of karma differ from the time of kalala up to the time of old age, the name differs from the time of kalala up to old age. The so-called sense-faculties of humans break up, return, and associate themselves [in their previous state]. We know that this is impermanent. These things of the objective world as trees break and join together. Thus, we see them as impermanent. A thing emerges gradually. So, we know that it must be non-eternal. As it (the life) gradually emerges from the time of kalala up to the time of old age; so buds, fruits and seeds arise. So we see that a physical thing dies out. Thus, what we see is non-eternal.
Differences are noted from the time of death of the kalala stage up to the time of death of the old age, and since the time of death of the bud up to the time of death of the fruit. Thus, we see that there is impermanence. Common mortals do not know this. As things carry on alike, they conclude and say that what exists is eternal. For this reason, I say non-eternal. If there is the non-eternal, what exists is suffering. If there is suffering, this is nothing more than the impure. Oh good man! When Kashyapa once asked me about this, I had already answered [this question] at that time.”
Differences are noted [become manifest] on things as: buds, stems, branches, leaves, flowers and fruits. Also, furthermore, oh good man! The mental perception also differs. Changes occur since the kalala stage (fetal stage) up to the days of old age. The perception of objective things (physical) also differs. The perception differs at the stages of bud, stem, leaf, flower and fruit. The strength differs since the time of kalala up to old age, shape and appearance differ since the time of kalala up to old age; the results (rewards) of karma differ from the time of kalala up to the time of old age, the name differs from the time of kalala up to old age. The so-called sense-faculties of humans break up, return, and associate themselves [in their previous state]. We know that this is impermanent. These things of the objective world as trees break and join together. Thus, we see them as impermanent. A thing emerges gradually. So, we know that it must be non-eternal. As it (the life) gradually emerges from the time of kalala up to the time of old age; so buds, fruits and seeds arise. So we see that a physical thing dies out. Thus, what we see is non-eternal.
Differences are noted from the time of death of the kalala stage up to the time of death of the old age, and since the time of death of the bud up to the time of death of the fruit. Thus, we see that there is impermanence. Common mortals do not know this. As things carry on alike, they conclude and say that what exists is eternal. For this reason, I say non-eternal. If there is the non-eternal, what exists is suffering. If there is suffering, this is nothing more than the impure. Oh good man! When Kashyapa once asked me about this, I had already answered [this question] at that time.”
