English
There, just as the first enemy's describing the beauty of the forest and taking him there is like the function of birth, which drags beings out of the circle of friends and relatives and causes them to be reborn anywhere. Just as the second's beating and weakening is like the function of old age, which falls upon the reborn aggregates and makes them dependent and confined to a bed. Just as the third's severing the head with a sharp sword is like the function of death, which leads to the destruction of life. Moreover, here, birth is the beginning of suffering. To be seen like entering a great wilderness. The suffering of old age is to be seen like the weakness of one without food and drink there. The suffering of death is to be seen like the infliction of disaster by wild beasts, etc., on a weak person whose efforts to move are thwarted. Explanation of Sorrow 194. In the explanation of sorrow, "byasati" means "byasanaṃ"; it destroys and ruins what is beneficial and pleasant. The disaster of relatives is "ñātibyasanaṃ"; the destruction of relatives by thieves, diseases, fears, etc., means the loss of relatives. "Phuṭṭhassa" by that disaster of relatives means one who is touched, overcome, and possessed by it. The same method applies to the rest. But this is the difference: the disaster of possessions is "bhogabyasanaṃ"; the loss of possessions due to kings, thieves, etc., means the destruction of possessions. Disease itself is a disaster, "rogabyasanaṃ"; disease destroys and ruins health, hence it is a disaster. The disaster of virtue is "sīlabyasanaṃ"; this is a name for immorality. The view that arises, destroying right view, is the disaster of views, "diṭṭhibyasanaṃ." Here, the first two are unfulfilled, the last three are fulfilled, struck by the three characteristics. The first three are neither wholesome nor unwholesome. The two disasters of virtue and views are unwholesome. "Aññataraññatarena" means by any of the taken or untaken disasters of friends, acquaintances, etc. "Samannāgatassa" means one who is connected, not being freed. "Aññataraññatarena dukkhadhammena" means by any cause of the arising of sorrow. "Soko" means sorrow in the sense of lamenting; this is the individual nature of the sorrow arising from those causes. "Socanā" means the act of lamenting. "Socitattaṃ" means the state of lamenting. "Antosoko" means sorrow within. The second word is increased by way of prefix. Because it arises within, drying up and completely drying up, it is called "antosoko antoparisoko." "Cetaso parijjhāyanā" means the manner of the mind's burning. Sorrow, when arising, burns and consumes the mind like fire, "my mind is scorched," "Nothing occurs to me," he makes them say. Mind afflicted, depressed, that state is depression. Like a dart piercing, due to its unremoved nature, it is the dart of sorrow. This is called sorrow, this is named sorrow. Although it is essentially a feeling of depression, even so, it has the characteristic of inward brooding, the function of mental consuming, the manifestation of lamenting. But in ‘sorrow should be understood as having the meaning of suffering,’ it is called suffering both because of its inherent painfulness and because it is the basis of suffering. Of what suffering? Of bodily suffering and, in the moment of impact, of the suffering of depression. For with the force of sorrow, a great boil arises in the heart, and bursting after ripening, black blood comes out of the mouth, and strong bodily suffering arises. And for one thinking, "So many of my relatives have perished, so much of my wealth," strong depression arises. Thus, it should be understood as suffering because it is the basis of these two kinds of suffering. Moreover: Sorrow shatters the hearts of beings, like a dart; Like a fire-heated arrow, it burns fiercely again. It brings about disease, and the breaking of old age and death; Since it is various suffering, therefore it is called suffering. Explanation of Lamentation 195. In the explanation of lamentation, ‘my daughter, my son,’ thus starting and crying out, that by which they cry out is outcry. Having praised and praised that quality, that by which they cry out is lamentation. The two pairs of words that follow are stated in terms of indicating the nature of the preceding pair. Speech is utterance. Prattle is empty, meaningless speech. Distorted prattle, disjointed prattle, due to half-spoken and other utterances. Muttering is repeated speaking. The manner of muttering is muttering. The state of having muttered is mutterings. This is called lamentation, this is named lamentation. It has the characteristic of muttering, the function of praising virtues and faults, the manifestation of agitation. ‘Lamentation has the meaning of suffering.’ But here, even he himself is not suffering, but he is called suffering because he is the basis for bodily pain and mental suffering. For while lamenting, he strikes his own body with his fists, beats and crushes his chest with both hands, and fights with his head against the wall. Thus, strong bodily pain arises in him. He thinks, "So many of my relatives have gone to ruin, decay, and destruction." Thus, strong mental suffering arises in him. Thus, he should be understood as suffering because he is the basis for both of these pains. Moreover – He who is afflicted by the dart of sorrow, lamenting, His throat, lips, palate, and the surface of his tongue parched; He certainly attains even greater suffering, Therefore, the Blessed One called lamentation suffering. Explanation of Pain and Distress 196-7. The explanations of pain and distress are clear, as they have been described in the Dhammasaṅgaha commentary below. Their characteristics and so on have been stated there. But here, in "Suffering should be understood as having the characteristic of suffering, distress should be understood as having the characteristic of suffering," both of these are said to be suffering because they themselves are suffering and because they are the basis for bodily and mental suffering. For one who is suffering from the pain of having his hands, feet, ears, and nose cut off, lying in a charity hall with a broken bowl in front of him, with worms coming out of his wounded face, strong bodily pain arises; seeing the great crowd playing at a festival with various colored clothes and pleasing decorations, strong mental suffering arises. Thus, the basis for both of these sufferings should be understood. Moreover – This bodily pain and mental suffering afflict him all the more; Because it generates them, therefore, it is especially called suffering. Those whose minds are overcome by suffering dishevel their hair, beat their chests, roll around, turn over, fall down a precipice, take up weapons, eat poison, hang themselves with ropes, and enter fire. They do that and that perverse thing. Thus, those who feel remorse, with minds burning, think. In this way, the basis for both kinds of suffering should be understood. Moreover – Because it torments the mind, and brings affliction to the body; Suffering is also displeasure, displeasure arises from that. Explanation of Anguish 198. In the explanation of anguish, anguish is so called because of the state of distress; this is a name for the mental weariness that occurs in the manner of sinking and collapsing. Strong distress is intense anguish. The state of being distressed is distressedness. The state of being intensely distressed is intense distressedness. This is called anguish, this is what anguish is called. And this has the characteristic of entanglement, the function of cruelty, and the manifestation of despair. But in "The suffering aspect of anguish should be understood," even this is not suffering in itself, but is called suffering because it is the basis for both kinds of suffering. For when a king, being angry, seizes their power, slays their sons and brothers, and orders their execution, those who, in fear, enter the forest and hide, experiencing great despair, due to the suffering aspect, lying on a bed of suffering, sitting in suffering, strong bodily suffering arises. Thinking, "So many relatives of ours, so much wealth is lost," strong displeasure arises. Thus, it should be understood as suffering because it is the basis for both kinds of suffering. Moreover – The burning of the mind, and the despair of the body, exceedingly; The suffering that is anguish, is said to be suffering because of that. Here, sorrow is like the cooking of oil and other things in an inner vessel with a slow fire. Lamentation is like the outflow from a vessel being cooked by a fierce fire. Anguish should be seen as the cooking within the inner vessel until exhaustion, of what remains after the outflow, unable even to flow out. Explanation of Association with the Unpleasant 199. In the explanation of association with the unpleasant, "of whom" means those of whom. "Undesired" means not sought. Whether sought or not sought, this is just a name for disagreeable objects. They do not please the mind, they do not enter the mind, therefore they are unpleasant. They do not delight in the mind, or they do not They increase what is undesirable. Showing their true nature is "rūpa," etc. They wish for what is harmful, they desire harm. They wish for what is unpleasant, they desire what is unpleasant. They wish for what is uncomfortable, they desire a painful existence. They do not wish for safety, fearlessness, and openness through the four connections; they desire only fear and cyclical existence, they desire lack of safety. Moreover, because they do not desire the benefit consisting of the increase of faith, etc., and because they desire the harm consisting of the decrease of those very things, they are those who desire harm. Because they do not desire the benefit that is the means of faith, etc., and because they desire the harm that is the means of the decline of faith, etc.