..续本文上一页ing the abstract state. Dissolution (bheda) is an indication of the occurrence of the breaking up of the aggregates (at the time) of passing. Disappearance (antaradhana) is an indication of the absence of any manner of persistence of the aggregates (at the time) of passing, as they are broken like a broken pot.

　　Dying (maccu marana): death which is called dying. By this he rejects the idea of death as complete annihilation. Completion of time (kalakiriya): time is the destroyer, and this (completion of time) is its activity. By this he explains death in conventional terminology.

　　Now, to explain death in (terms valid in) the ultimate sense, he next says the dissolution of the aggregates (khandhanam bhedo), etc.[42] For in the ultimate sense it is only the aggregates that break up; it is not any so called being that dies. But when the aggregates are breaking up convention says "a being is dying," and when they have broken up convention says "(he is) dead."

　　Here the dissolution of the aggregates is said by way of four- [and five-] constituent being; the laying down of the body (kalevarassa nikkhepo) by way of one-constituent being.[43] Or alternatively, the dissolution of the aggregates is said by way of four-constituent being; the laying down of the body should be understood by way of the other two (i.e., one- and five-constituent being). Why

　　 Because of the existence of the body, that is, the material body, in those two realms of being. Or else, because in the realm of the Four Great Kings, etc., the aggregates simply break up and they do not lay anything down, the dissolution of the aggregates is said with reference to them.[44] The laying down of the body occurs among human beings, etc. And here, because it is the cause for the laying down of the body, death is called the laying down of the body. Thus the meaning should be understood.

　　So this aging and this death are what is called aging and death (iti ayan ca jara idan ca maranam idam vuccat”avuso jaramaranam): this is spoken of as "aging and death" by combining the two into one.

　　Birth

　　26. In the section on birth, in regard to the phrase birth,... their coming to birth, etc., birth (jati) is in the sense of being born; this is stated with reference to those (conceived) with incomplete sense bases. Coming to birth (sanjati) is in the sense of the act of coming to birth; this is stated with reference to those (conceived) with already complete sense bases. Precipitation (or descent, okkanti) is in the sense of being precipitated (descending). This is stated with reference to those born from the egg and from the womb, for they take rebirth-linking as though descending and entering the egg shell or the placenta. Generation (abhinibbatti) is in the sense of being generated. This is stated with reference to those born from moisture or those of spontaneous birth, for these are generated as soon as they become manifest.

　　Now comes the exposition in (terms valid in) the ultimate sense. Manifestation (patubhava) is the arising. Of the aggregates (khandhanam) is to be understood as (the arising) of one aggregate in the one-constituent realm of being, of four aggregates in four-constituent realms, and of five aggregates in five-constituent realms. Obtaining (patilabha) is the manifestation in continuity. The bases (ayatananam) should be understood as comprising the sense bases arising (at conception) in this or that realm. For when the sense bases become manifest, then they are said to be obtained.

　　This is called birth (ayam vuccat”avuso jati): by this phrase he comes to the conclusion on birth taught in both conventional terms and in the ultimate sense.

　　With the arising of being (bhavasamudaya): but here one should understand kammically active being as the condition for birth. The …

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