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, they are those who desire harm. Because they do not desire a comfortable existence, and because they desire an uncomfortable existence, they are those who desire discomfort. Because they do not desire the fearlessness of anyone, and because they desire fear, they are those who desire lack of safety; thus, the meaning here should be understood. "Saṅgati" means going and joining together. "Samāgamo" means joining together with those who have arrived. "Samodhānaṃ" means being together in places, sitting, etc. "Missībhāvo" means cooperating in all activities. This is the connection in terms of beings. But in terms of aggregates, what is obtained should be taken. This is called, this is said to be, "association with the unpleasant." It is characterized by the occurrence of the undesirable, it has the function of causing mental disturbance, it has the manifestation of bringing about harm. In reality, there is no such thing as a single "dhamma" in this. But because it is the basis of both kinds of suffering associated with the unpleasant, it is called "suffering." For undesirable things, when they come together, produce physical suffering through piercing, cutting, breaking, etc., and also mental suffering because they cause agitation. Therefore, it is said: Having seen the unpleasant, suffering first arises in the mind; Then, from the arising of its onset, in the body here. Therefore, the Great Sage, in reality, Called it suffering, because of association with the unpleasant. Explanation of Separation from the Beloved 200.The explanation of separation from the beloved should be understood in the manner opposite to what has been said. "Mother," etc., here has the meaning It is said to show in a suitable form. There, she loves, therefore mother. He cherishes, therefore father. He shares, therefore brother. Likewise, sister. They are friendly, therefore friends, or they measure, therefore friends; meaning, they put one inside all secrets. They are helpful in tasks to be done, therefore ministers. "This is ours, internal," thus they know or understand, therefore relatives. Connected by blood, therefore blood relatives. Thus, these words should be understood in meaning. This is called, this is said to be separation from loved ones. It is characterized by the loss of desirable things, has the taste of producing sorrow, and has the state of misfortune. In reality, there is no such thing as a single phenomenon. But because it is the basis for the twofold suffering of those separated from loved ones, it is called suffering. For desirable things, when being lost, produce physical suffering in the form of emaciation and withering of the body, and mental suffering by causing regret, "What we had, we no longer have." Therefore, it is said: Separations from relatives, wealth, etc., plunged into the pool of sorrow, torment the foolish. Therefore, that which is considered suffering is the separation from loved ones. Explanation of Desire 201. In the explanation of desire, "subject to birth" means having the nature of birth, the characteristic of birth. Desire arises, therefore craving arises. "Oh, that!" is a wish. "But this is not attainable by desire" means that this, "Oh, that we were not subject to birth, and that birth would not come to us," this non-subject-to-birth state existing in the virtuous who have abandoned arising, and the non-coming of birth existing in those who have attained Nibbāna, is desired, but it is not attainable by desire, because it is attainable by cultivation of the path even without desiring, and not attainable without cultivation. "This also," even this; the "pi" is inclusive, taking the remaining above. "What one desires," by whatever thing one desires an unattainable object and does not obtain it, that desire for an unattainable object should be understood as suffering. The same method applies to "subject to old age," etc. Thus, here, desire for unattainable objects... Again, "Not getting what one wishes is also suffering" is said. That is characterized by wishing for things impossible to obtain, has the taste of seeking them, and manifests as not attaining them. But it is called suffering because it is the basis of two kinds of suffering. For example, one is expected to become a king. Surrounded by a broken and scattered group, he enters a rugged mountain or a dense forest. Then the king, knowing of that event, sends a force. His retinue slain by the king's men, he himself, struck with blows, flees, entering between trees or between rocks. At that moment, a great cloud arises, there is dense darkness and heavy rain. Then black ants and other creatures surround and seize him from all sides. Thus, physical suffering arises for him. Thinking, "Because of me alone, so many relatives and possessions are lost," intense mental suffering arises. Thus, this desire should be understood as suffering because it is the basis of these two kinds of suffering. Moreover: The suffering full of frustration, that arises here for beings, as they desire this and that, from not obtaining that and that; The desire for things unobtainable, is the cause of that; Therefore, the Conqueror declared, the non-attainment of what is desired is suffering. The Exposition of the Aggregates of Clinging In the Exposition of the Aggregates of Clinging, "in brief" is said with reference to the teaching. For suffering cannot be summarized as so many hundreds of sufferings, or so many thousands of sufferings, or so many hundreds of thousands of sufferings, but the teaching can be, therefore, summarizing the teaching, "There is nothing else called suffering; in brief, the five aggregates of clinging are suffering," he said thus. "That is to say" is an indeclinable; its meaning is, "Which are those?" The meaning of the aggregate of clinging to form, etc., has already been described in the Analysis of the Aggregates. But in "The characteristic of the aggregates should be understood as suffering": The suffering beginning with birth, which was spoken of here by the Such One; and all that was not spoken of, without These do not exist. Therefore, these aggregates of clinging, in brief, Are said to be suffering by the great sage, the ender of suffering. Just as fire needs fuel, Or targets need weapons, Or cattle need flies and mosquitoes, Or fields need quails, Or villages need bandits, So too, the five aggregates of clinging, afflicting in various ways, Like grass and reeds on the ground, Or flowers, fruits, and leaves on trees, Arise only in the aggregates of clinging. And of the aggregates of clinging, the initial suffering is birth, The middle suffering is aging, The final suffering is death. The suffering of sorrow, burning with the affliction of deadly pain, The suffering of lamentation, wailing from not enduring that, Then the suffering of pain, the body's affliction from the unpleasant touch of disturbed elements. The suffering of mental distress, the dejection of mind arising from aversion in ordinary people afflicted by that. The suffering of despair, the unendurable sadness born of the increase of sorrow and the like. The suffering of frustration, the disappointment of desires when wishes are thwarted, Thus, the aggregates of clinging, being constantly afflicted in various ways, are suffering. And this, being shown one by one, cannot be fully described in countless eons. All that suffering, like the taste of all the ocean's water in a single drop, Can be summarized and shown in these five aggregates of clinging, "In brief, the five aggregates of clinging are suffering," thus spoke the Blessed One. The explanation of the discourse on the truth of suffering is finished. 2. Explanation of the Discourse on the Truth of Origin 203. In the discourse on the truth of origin, "this craving" means whatever this craving is. "Leading to renewed existence" means causing renewed existence; renewed existence is its characteristic. Moreover, it gives renewed existence, it conduces to renewed existence, it repeatedly produces existence, therefore it leads to renewed existence. But this craving is both a giver of renewed existence and a non-giver, both conducive to renewed existence and not conducive, it is It is only a condition for the arising of a new existence, merely the ripening of the aggregates. Though it gives rise to renewed existence, and though it does not, though it leads to renewed existence, and though it does not, even if it is only the ripening of the aggregates for a given rebirth, it still earns the name "leading to renewed existence." "Accompanied by delight and attachment" means accompanied by the delight-passion known as rejoicing; it means that it has become one in meaning with delight-passion. "Rejoicing here and there" means rejoicing wherever there is a personality, or rejoicing here and there in objects such as forms; it means rejoicing in forms, sounds, smells, tastes, tactile objects, and mental objects. "That is to say" is a particle; it means "what is that?" "Craving for sensual pleasures" means craving in sensual pleasures; this is a designation for the passion associated with the five strands of sense desire. "Craving for existence" means craving for existence; this is a designation for the attachment to existence in the realms of form and formlessness, associated with the eternalist view arising from the desire for continued existence, and for absorption-fixation. "Craving for non-existence" means craving for non-existence; this is a designation for the passion associated with the annihilationist view. Now, to show the basis of that craving in detail, he begins with "Where, indeed..." "Arises" means is born. "Settles" means is established in a continuous stream. "Whatever in the world is lovely and pleasurable" means whatever in the world is of a lovely nature and a sweet nature. In "The eye in the world..." beings, clinging to the eye, etc.