Dhammapada commentary

Dear Friends,

In his commentary on Dhp verse 212, Buddhaghosa tells the story of the Buddha
who consoles a householder whose son has died. The Buddha says:

"ki.m nu kho, upaasaka, dukkhitosii"ti pucchitvaa tena puttaviyogadukkhe
aarocite, "upaasaka, maa cintayi, ida.m mara.na.m naama na ekasmi.myeva 
.thaane, na ca ekasseva hoti, yaavataa pana bhavuppatti naama atthi,
sabbasattaana.m hotiyeva. ekasa"nkhaaropi nicco naama natthi. tasmaa
`mara.nadhamma.m mata.m, bhijjanadhamma.m bhinna'nti yoniso paccavekkhitabba.m,
na socitabba.m.

which I tentatively translate:

“What’s the problem layman, that you are so unhappy?” and once told by him about
the loss of his son, said, “Layman, don’t worry, this thing called death is not
just about one condition (or "does not just happen on one occasion"?)  nor does
it apply to just one person, just like what is called “coming into existence”
applies to all beings. There is not a single mental volition, (sa"nkhaara:
phenomenon, essential property, etc.) that may be called permanent. Therefore
death is subject to death, something broken is subject to destruction, it is
said – this is to be wisely considered/contemplated, not to be grieved about.


My question is the translation of the underlined part from ida.m mara.ma.m up to
bhinna'nti.

Is the Buddha saying that death is subject to death because it is conquered by
Nirvaa.na? or is he saying that death is subject to death because of future
rebirth? or is it just a rephrasing of udayabbayadhamma,(rising phenomenon are
subject to cessation)?


Thanks for your help,

Metta, Bryan

P. S. If anyone is interested in the context,  I append the entire story below


Commentary: piyato jaayatii ti. The teacher spoke this Dharma teaching while
living in the Jetavana grove with reference to a certain man of property.
For he was overwhelmed with the death of his son and having gone to the
cremation grounds, he cried and was not able to bear the grief of his son's
loss. The teacher, examining the world at dawn saw a good opportunity for the
path of stream-enterer and taking a junior monk, went in front of his (the
householder’s) house. He, having heard of the teacher’s arrival, being desirous
of making him feel welcome, ushered in the teacher, prepared a seat in the
middle of the house, and once the teacher was seated, he came and sat down on
one side of him. The teacher asked him “What’s the problem layman, that you are
so unhappy?” and once told by him about the loss of his son, said, “Layman,
don’t worry, this thing called death is not about just one condition nor does it
apply to just one person, just like what is called “coming into existence”
applies to all beings. There is not a single mental
volition/phenomenon/essential property that may be called permanent. Therefore
death is subject to death, something broken is subject to destruction, it is
said – this is to be wisely considered/contemplated, not to be grieved about.
The wise old ancients, knowing that death is subject to death and what is broken
is subject to destruction have not mourned but have become mindful of death.” So
he said. “Sir, who has acted in such a way and when have they done so, please
tell me.” Once asked, taking up a previous explanation of the meaning, Buddha
said:
“Just like a snake abandons its old skin and goes to a (new) body, in the same
way there is mindfulness in regard to a deserted body, (mindfulness) to the dead
that have died, thinking, the person consumed (by death) is not aware of the
lamentation of his relatives, therefore I will not mourn him, he has gone on to
a new existence.” Having explained the five-part story of the snake birth story,
he said, “Thus in the past, as wise men (have done) in the death of their
beloved son, so now you, having given up your occupation and wandered about
fasting and crying, not wandering about, not mourning because of the strength of
the cultivation of mindfulness about death, eat food and concentrate on your
business/occupation/working. Do not mourn ‘My dear son has died’, for grief or
fear comes into existence because of just this belovedness/pleasantness.” Having
said this he spoke these verses:

From what is pleasant comes grief, from what is pleasant comes fear. For one who
is freed from what is pleasant there is no grief, much less fear (Norman’s
translation, 2004, 32).
Here piyato (“from what is pleasant”) means originating fromsa.msaara, for
either grief or fear arising,  they arise depending on a dear person or mental
formation, but from the freeing from it (what is pleasant), both (grief and
fear) are dead and no longer exist.


At the end of this instruction, the householder was established in the fruit of
a stream-enterer. The Dharma teaching was successful (sampattaanampi? sampatta =
attained)



[Non-text portions of this message have been removed]