The Noble Truth of Suffering : 4. Suffering as a result of Dying [marana dukkha]

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The Noble Truth of Suffering :

4. Suffering as a result of Dying [marana dukkha]

 

 

All living beings have to undergo death before they are able to leave one existence for the next.

 

All living beings have to undergo death before they are able to leave one existence for the next. Thus, whether it is for the final extinguishing of the mind or merely the break up of the five aggregates that comprise the body, leaving behind this loathsome body all are referred to as dying. The suffering of dying brings excruciating misery because the element of fire within the body will become increasingly hot, bringing a scorching sensation that seems to penetrate every part of the body, just as if someone has lit a fire just upwind of where we are lying. This is the first characteristic of the suffering caused by dying.

 

Furthermore, those beings who hvave said or done evil things during their lifetime, for example acting without mercy, there may be an ‘omen of suffering’ which appears to them prior to death some have visions of the fires of hell, some have visions of being surrounded by the guardians of hell with instruments of torture, some see the shackles and chains of torment, some see the crows and vultures waiting for them filling them with fear and making them struggle against the death that must inevitably come. Some cry out in fear so extreme that they lose touch with any mindfulness of their own condition, some feel emotionally slighted at the way others have treated them and become obsessed with this in the last moments of their life and if you try to find the reason, it is always because that person had habitually conducted themselves as a fool [bala], or had neglected to do good deeds during their life that would cause them terrible fear of hell at the end of their life. This is another aspect of the suffering of death.

 

 

who doesn’t fear oncoming death except for those who have managed to attain transcendental [lokuttara] mental states.

 

As for the wealthy who have so many possessions, or those with lots of relatives, there is a tendency to become anxious about these things in the final moments of one’s life. Worrying about one’s wealth, children, husband or wife in the final moments of one’s life is another aspect of the suffering of death.

 

For those who die at the hand of the executioner, who end their lives in chains or maimed as a punishment for their crimes, it is almost unavoidable to finish their life in fear as the executioner is sharpening his sword. This is yet another aspect of the suffering of death.

 

No matter whether one is born rich or poor, has led a good life or bad, for as long as one still has to be reborn in the cycle of existence, when the mind must depart from one’s body at the end of one’s life, there is no-one who doesn’t fear oncoming death except for those who have managed to attain transcendental [lokuttara] mental states. This is why the Lord Buddha referred to death as suffering.

 

Death has been compared to huge falling mountains crushing its victims simultaneously from four directions pulverizing them into smithereens, leaving its victim without the slightest trace of life.

 

 

Finally death is the fourth of the enemies who inflicts the mortal blow.  It is in this way that the four sufferings of birth

 

The wise of ancient times compared the suffering caused by birth, aging, illness and death to four enemies. We are like a man guarding a forest. Those four enemies plot together to find a way to kill the guard. The first enemy approaches the guard, pretending to be his friend, and tells him about another beautiful forest with beautiful scenery where the fruits on the trees are delicious and abundant, with cool shade and sparkling waterfalls. The first enemy offers to take the guard to show him the other forest. Unwittingly mistaking the enemy for a friend, he goes with him. Eventually reaching the middle of the forest the second enemy comes out to meet the guard and beats him until he is left so bruised and broken that he can hardly stand up. Next comes the third enemy who continues to beat the man until he is left lying motionless upon the ground. Finally the fourth enemy arrives, a razor-sharp sword in hand, and decapitates the victim.

 

The suffering of birth is equivalent to the first of the enemies which tempts us to be conceived into one realm or another, and pass our time in revelry and distraction. Aging is like the second of the enemies who comes and beats us until we have no further strength, leaving no part of our body unaffected, our eyes become clouded, our ears deaf, our teeth are knocked out our cheeks hollow, our hair grey, our skin dry, our back bent, our ribs showing through our unattractive skin quite frightening in appearance to any onlooker. The suffering of illness is like the third enemy, who beats the victim further, bringing in describable suffering to every part of the body. Finally death is the fourth of the enemies who inflicts the mortal blow. It is in this way that the four sufferings of birth, aging, sickness and death conspire to bring misery to our existence

 

 

to be continued...

 

 

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