..续本文上一页thought: `When an untaught ordinary person, who is subject to ageing, not safe from ageing, sees another who is aged, they are shocked, humiliated and disgusted; for they forget that they also are no exception. But I too am subject to ageing, not safe from ageing, and so it cannot befit me to be shocked, humiliated and disgusted on seeing another who is aged”. When I considered this, the vanity of youth entirely left me.
"I thought: `When an untaught ordinary person, who is subject to sickness, not safe from sickness, sees another who is sick, they are shocked, humiliated and disgusted; for they forget that they also are no exception. But I too am subject to sickness, not safe from sickness, and so it cannot befit me to be shocked, humiliated and disgusted on seeing another who is sick”. When I considered this, the vanity of health entirely left me.
"I thought: `When an untaught ordinary person, who is subject to death, not safe from death, sees another who is dead, they are shocked, humiliated and disgusted; for they forget that they also are no exception. But I too am subject to death, not safe from death, and so it cannot befit me to be shocked, humiliated and disgusted on seeing another who is dead”. When I considered this, the vanity of life entirely left me."
A.I,145 (adapted from Nanamoli, LoB, p. 9)
This passage indicates that the Buddha-to-be was a reflective and sensitive person who was disturbed by the true realities of the human condition. This was expressed allegorically as a direct confrontation by the delicate and sheltered Bodhisatta with an old person, a sick person, and a dead person. There is canonical support for this story as the Buddha mentions this same confrontation occurring to the previous Buddha, Vipassi, and then says that this also occurs to all future Buddhas (D.II,12ff). These are also known as the three "Heavenly Messengers" (M.III,179ff).
3. "Now I, bhikkhus, before awakening, while I was still an unawakened Bodhisatta, being myself subject to birth, ageing, sickness, death, sorrow and defilement, sought what was likewise subject to birth, ageing, sickness, death, sorrow and defilement. Then I reflected: `Why do I, being myself subject to birth, ageing, sickness, death, sorrow and defilement, seek what is likewise subject to birth, ageing, sickness, death, sorrow and defilement
Suppose that I, being myself subject to these things, having seen the peril in them, should seek the unborn, unageing, unailing, deathless, sorrowless, undefiled supreme surcease of bondage -- Nibbana
" M.I,163 (abridged)
The sensitive awareness of the frailty of human life frequently leads people to depression, despair or pessimism -- unless there is the possibility of a solution to this human predicament. This solution lies in the spiritual realm, that particular area of human knowledge which deals with life”s ultimate questions. The Buddha-to-be was aware that such a solution was possible through a turning away from that which is born in order to realise that which is unborn. This attitude was symbolised by the Buddha-to-be seeing a religious mendicant dedicated to the search for spiritual Truth (D.II,28).
4. "Now I, before awakening, while I was still an unawakened Bodhisatta, reflected: Confined is the household life, a path of dust. Going forth (to homelessness) is wide open. It is not easy living in a house to lead the religious life completely fulfilled and purified, as polished as mother-of-pearl. Suppose I were to shave off my hair and beard, cloth myself in ochre robes and go forth from the homelife into homelessness." (M.I,240; II,211)
"Later, while still young, a black-haired boy endowed with august youth, in the beginning of life -- although my unwilling mother and father lamented with tearful faces -- …
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