difference is there! through lapse of ages bearing suffering, striving to crush desire and lust, now certainly expecting long reprieve, and yet once more destined to fall! in hell enduring every kind of pain, as beasts tearing and killing one the other, as Pretas parched with direst thirst, as men worn out, seeking enjoyment; although, they say, when born in heaven, “then we shall escape these greater ills.”  Deceived, alas! no single place exempt, in every birth incessant pain!  Alas! the sea of birth and death revolving thus—­an ever-whirling wheel—­all flesh immersed within its waves cast here and there without reliance! thus with his pure Deva eyes he thoughtfully considered the five domains of life.  He saw that all was empty and vain alike! with no dependence! like the plantain or the bubble.  Then, on the third eventful watch, he entered on the deep, true apprehension; he meditated on the entire world of creatures, whirling in life’s tangle, born to sorrow; the crowds who live, grow old, and die, innumerable for multitude.  Covetous, lustful, ignorant, darkly-fettered, with no way known for final rescue.  Rightly considering, inwardly he reflected from what source birth and death proceed.  He was assured that age and death must come from birth as from a source.  For since a man has born with him a body, that body must inherit pain.  Then looking further whence comes birth, he saw it came from life-deeds done elsewhere; then with his Deva-eyes scanning these deeds, he saw they were not framed by Isvara.  They were not self-caused, they were not personal existences, nor were they either uncaused; then, as one who breaks the first bamboo joint finds all the rest easy to separate, having discerned the cause of birth and death, he gradually came to see the truth; deeds come from upadana, like as fire which catches hold of grass; upadana comes from trishna, just as a little fire inflames the mountains; trishna comes from vedana, the perception of pain and pleasure, the desire for rest; as the starving or the thirsty man seeks food and drink, so “sensation” brings “desire” for life; then contact is the cause of all sensation, producing the three kinds of pain or pleasure, even as by art of man the rubbing wood produces fire for any use or purpose; contact is born from the six entrances.[103] The six entrances are caused by name and thing, just as the germ grows to the stem and leaf; name and thing are born from knowledge, as the seed which germinates and brings forth leaves.  Knowledge, in turn, proceeds from name and thing, the two are intervolved leaving no remnant; by some concurrent cause knowledge engenders name and thing, whilst by some other cause concurrent, name and thing engender knowledge.  Just as a man and ship advance together, the water and the land mutually involved; thus knowledge brings forth name and thing; name and thing produce the roots.  The roots engender contact; contact again brings forth sensation; sensation brings forth longing desire; longing desire produces