English
From wind and sun and fire, so varied; Since it exists not for the unborn, Therefore, the wise one said, "Suffering is birth." In utter darkness and unbearable cold, The suffering of demons in the world's end; That cannot be there, nor can birth, Since birth itself is more painful than that. And like being in a dung-filled hell, in the mother's womb, Dwelling long and then emerging; Experiencing terrible suffering, this too is not, Without birth, thus birth itself is suffering. Why speak much? Indeed, whatever, Suffering exists anywhere at any time; It exists not without birth, therefore the great sage, First of all said, "Suffering is birth." Explanation of Old Age 192. In the explanation of old age, "old age" is the nature-specific meaning. "Decay" is the meaning by way of characteristic. "Brokenness" and the following two are the functional meanings in the course of time. The last two are the nature meanings. Indeed, old age is shown by this word "old age" in terms of its nature, therefore this is its nature-specific meaning. By "decay" in terms of its characteristic, therefore this is the meaning by way of characteristic. By "brokenness" in terms of the function of causing the state of brokenness of teeth and nails in the course of time. By "grayness" in terms of the function of causing the state of grayness of hair. By "wrinkled skin" in terms of the function of causing the state of wrinkled skin by withering the flesh. Therefore these "brokenness" and the following two are the functional meanings in the course of time. By them, visible old age is shown, having become manifest by way of seeing these changes. Just as the path of water or wind or fire is manifest by the destruction or burning of grass and trees due to contact, and that path is not those very water etc., even so, in teeth etc. by old age in terms of brokenness etc. The path is evident, even with eyes open, it is grasped. Not just breakage and the like are old age; old age is not discernible by the eye. "Decay of life's cohesion, maturity of the senses" – by these terms, the nature is shown, manifest through the passage of time, known as the decay of life and the maturity of the senses like the eye. Therefore, these last two are to be understood as descriptions of nature. Since the life of one who has aged declines, old age is called "decay of life's cohesion" by way of metaphorical result. Since the senses, like the eye, clear and pleasant in youth, easily grasp even subtle objects, but for one who has aged, are mature, disturbed, unclear, unable to grasp even coarse objects, therefore, it is called "maturity of the senses" by way of metaphorical result. All this old age, thus described, is twofold: evident and concealed. There, old age in material phenomena, seen as breakage in teeth and the like, is called "evident old age." But old age in immaterial phenomena, since no such change is seen, is called "concealed old age." There, this breakage that is seen, is merely the color, easily known in such teeth and the like. Having seen it with the eye, and thought about it through the mind-door, one knows old age, saying, "These teeth are struck by old age," like looking at cattle horns tied in a watering place and knowing the presence of water below. Again, this old age is twofold: with intervals and without intervals. There, in things like gems, gold, silver, coral, moon, sun, etc., and in the hands of those with slow vision, and in things like flowers, fruits, leaves, etc., of those without hands, since the differences in color, etc., are difficult to discern from time to time, old age is called "old age without intervals," meaning continuous old age. But in others, as said before, since the differences in color, etc., are easily discerned from time to time, old age is called "old age with intervals." There, old age with intervals should be shown thus, in terms of appropriated and unappropriated: for young children, first there are milk teeth, it is said. They arise, but they are not firm. When those fall, new teeth arise again. Those are white from the very beginning, but become black when struck by the wind of old age. Hairs, from the very beginning, can be reddish, black, or white. The skin, however, is reddish. As they grow and grow, whiteness is evident in the white, blackness in the black, but when struck by the wind of old age, it gathers wrinkles. All grain is white when sown, later blue, but when struck by the wind of old age, it becomes yellow. It is fitting to illustrate even with a mango sprout. This is called old age, this is said to be old age. That is characterized by the ripening of the aggregates, has the taste of leading to death, and has the manifestation of the destruction of youth. 'Suffering should be understood in old age' Here, even this is not suffering in itself, but it is called suffering because it is the basis of suffering. Of what suffering? Of bodily suffering and mental suffering. For the body of an old person is weak like an old cart, and when trying to stand, walk, or sit, strong bodily suffering arises; when children and spouses do not treat one as before, mental suffering arises. Thus, it should be understood as suffering because it is the basis of both these sufferings. Moreover – From the loosening of the limbs, from the impairment of the senses, from the destruction of youth, from the weakening of strength, From separation from loved ones, from one's own children and spouses, from being unappealing, and from further relapse into childishness, Whatever suffering a mortal attains, bodily and mental alike; all this is due to old age, therefore old age is suffering. Explanation of Death 193. In the explanation of death, cessation is decease in the sense of passing away; this is a general term for the decease of one, four, or five aggregates. Cessation is the indication of the characteristic by way of a verbal noun. Dissolution is the description of the arising and passing away of the dissolving aggregates. Disappearance is the non-existence in any way of the dissolving aggregates of the broken aggregates, like a broken pot. Elucidation. Death is dying, death is reckoned as dying. Time is the end-maker, its action is the action of time. Thus, death is shown by convention. Now, to show it in the ultimate sense, he says, "the breakup of the aggregates," etc. For in the ultimate sense, only the aggregates break up, no being dies. But when the aggregates are breaking up, there is the expression that a being is dying, and when they are broken up, that he is dead. Here, the breakup of the aggregates is in terms of the five aggregates, the laying aside of the corpse in terms of the single aggregate; or the breakup of the aggregates in terms of the four aggregates, the laying aside of the corpse in terms of the remaining two should be understood. Why? Because the corpse, reckoned as the body of form, exists in both existences. Or, since in the realm of the Four Great Kings and others, the aggregates only break up, nothing is laid aside, therefore, the breakup of the aggregates is in their case. In the case of humans and others, it is the laying aside of the corpse. Here, because of the act of laying aside the corpse, death is said to be "the laying aside of the corpse." "The cutting off of the life faculty," by this, he shows that death is only for that which is bound by the faculty, there is no death for that which is not bound by the faculty. But "the grass is dead, the tree is dead," this is merely a conventional expression. In reality, such words only show the nature of decay and dissolution of the grass and so on. "This is called death," all of this is called death. Moreover, here, momentary death, conventional death, and cessation death, this distinction should also be understood. There, "momentary death" is the breakup of the occurring phenomena of form and formless phenomena. "Tissa is dead, Phussa is dead," this is called "conventional death." The final death of a perfected one, without rebirth, is called "cessation death." But in this context, conventional death is intended. Decay-death, effort-death, natural-death, exhaustion-of-lifespan-death, exhaustion-of-merit-death, these are also names for it. Now, this has the characteristic of ceasing, the taste of separation, the manifestation of departure. "The suffering of death..." But here, in "to be known as suffering," this itself is not suffering, but it is called suffering because it is the basis of suffering. For even physical pain leading to death burns the body like a burning grass torch caught in the wind. When signs of hell, etc., arise, intense dejection arises. Thus, both of these should be understood as suffering because they are the basis of suffering. Moreover – The suffering of one who sees The sign of evil, bad deeds, etc.; Of one unable to bear Separation from beloved things; The mental suffering Of one who is dying, especially; And all the bodily suffering Of cutting joints and bonds, etc.; The suffering in the body Of piercing vital spots; Unbearable, without remedy, Since this is the basis of suffering; Therefore, death Is said to be suffering. Moreover, these births, old age, and deaths, like hostile enemies seeking an opportunity, wander about these beings. Just as if, among three enemies seeking an opportunity, one should say, "I will describe the beauty of such-and-such a forest and take him there, there is nothing difficult for me in this." The second should say, "When I have taken him, I will beat him and weaken him, there is nothing difficult for me in this." The third should say, "When he has been beaten and weakened by you, let the severing of his head with a sharp sword be my task." Having said this, they would do so.