What is the meaning of “becoming, birth, old age & death” in the 12 links?

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Accepted answer

Aging & death are defined as follows:

And what, bhikkhus, is aging-and-death? The aging of the various beings in the various orders of beings, their growing old, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality, degeneration of the faculties: this is called aging. The passing away of the various beings from the various orders of beings, their perishing, breakup, disappearance, mortality, death, completion of time, the breakup of the aggregates, the laying down of the carcass: this is called death. Thus this aging and this death are together called aging-and-death.

SN 12.2

The most important word in the above definition is "beings" ("satta"). "A being" is merely a "view" or "convention" (SN 5.10) founded in "strong clinging" (SN 23.2).

For example, "aging" in SN 12.2 above is not the greying of the hair and the wrinkling of the skin. Instead, "aging" above is when you look into the mirror and start to lament: "My hair is greying; my skin is wrinkling; I am getting old". "Aging" is the aging of "a being" rather than only the aging of a physical body.

Aging & death are a type of suffering, as follows:

Now this, bhikkhus, is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering; union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.

SN 56.11

‘The many diverse kinds of suffering that arise in the world headed by aging-and-death: what is the source of this suffering, what is its origin, from what is it born and produced? When what exists does aging-and-death come to be? When what does not exist does aging-and-death not come to be?’

As he explores he understands thus: ‘The many diverse kinds of suffering that arise in the world headed by aging-and-death: this suffering has acquisition as its source, acquisition as its origin; it is born and produced from acquisition. When there is acquisition, aging-and-death comes to be; when there is no acquisition, aging-and-death does not come to be.’

SN 12.66

And what, bhikkhus, is dependent origination? With ignorance as condition, formations come to be; with formations as condition, consciousness; with consciousness as condition, mind-and-body; with mind-and-body as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death plus/and sorrow, lamentation, pain, displeasure and despair come to be. Such is the origin of this whole mass of suffering. This, bhikkhus, is called dependent origination.

SN 12.1

In short, when aging & death occurs, suffering (sorrow, lamentation, pain, displeasure and despair) will inevitably/simultaneously occur.

For example, if you have craving (ordinary love), attachment and identification with five aggregates you call "my mother"; when the aggregates of "my mother" end, this is the "death" of the "mother" identity. Due to the craving & attachment, causing the sense of "loss", there will simultaneously be suffering. This is most simply explained in SN 22.1.

For example, if you watch TV and see some lifeless bodies on the TV news in an earthquake in Iran, you do not suffer at all or, otherwise, suffer much less than seeing the lifeless body of "my mother". Why? Because there is no attachment to those lifeless bodies in the Iranian earthquake.

In summary, the word "death" means the death of "an attached to being" or "identity". As SN 12.66 says, the cause of the suffering of aging & death is "acquisition" ("upadhi"; "attachment"). Thus, the idea of "death" will always simultaneously cause suffering.

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The speaker suggests that “birth and becoming” refer to the creation of an identity associated with suffering and that “old age and death” is a synonym for suffering. This is too fuzzy for my liking and I desire a clearer and more precise understanding.

I think there's some truth in that (i.e. what you say the speaker suggested), and that the specific type of suffering that the Buddha tried to find a cure for was death.

  • Consider the devadutas (loss of youth, health, life) -- which we're told are what caused Siddhattha to leave home

  • More canonically there's MN 26:

    Mendicants, before my awakening—when I was still unawakened but intent on awakening—I too, being liable to be reborn, sought what is also liable to be reborn. Myself liable to grow old, fall sick, die, sorrow, and become corrupted, I sought what is also liable to these things. Then it occurred to me: ‘Why do I, being liable to be reborn, grow old, fall sick, sorrow, die, and become corrupted, seek things that have the same nature? Why don’t I seek the unborn, unaging, unailing, undying, sorrowless, uncorrupted supreme sanctuary, extinguishment?’

  • One of the synonyms of nibbana is "undying" or "deathless"

  • The story of Kisa Gotami seems to me typical of how people suffer from death.

  • And I like this comment from MatthewMartin (talking about lay people):

    "People need Buddhism when their current raft has sunk."

  • It is the last of the 12 nidanas (like the "QED" in a proof)

So “birth and becoming” kind of make sense to me, though I am still somewhat uncertain if this is the meaning the Buddha intended. “Old age and death” however does not make sense to me. If this is just a synonym for suffering, why didn't the Buddha just say “suffering”.

So I think that death is meant fairly literally -- it's not a synonym for suffering but it's an important occasion for suffering.

The proof of that I think is that there may be (at least in theory) death without suffering, or non-suffering even though there is death.

To the extent that it's a synonym perhaps it can be understood as a synonym for "loss" -- e.g. "death" of a loved one generalizes to "loss" of some familiar experience.

And so I think the question is, "Given that death and suffering exist, what causes death, and what causes the suffering associated with death?"

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