Craving is Like an Unpaid Debt

“Why do we say that craving is like an unpaid debt? Oh good man! For example, as in the case of a poor woman who has borrowed money from others and has to pay off the debt owed. She wishes to pay but cannot. She is sent to prison and cannot get free. The same is the case with Sravakas and Pratyekabuddhas. As there is a remaining taint of craving, they cannot attain unsurpassed Enlightenment. Oh good man! This is why we say it is like an unpaid debt.”

Read More on the Nirvana Sutra, Chapter 20 - On Holy Actions 2.

The Seller of Food

“Also, next, Oh Kasyapa! For example, there is a man who spreads utensils filled with food at a crossroads; the color, fragrance and taste (of food) are perfect. He wants to sell them. A man comes from a far-off place and is hungry and weak. He feels taken by the perfect color, fragrance and taste. He points out the food and asks: 'What food is this?' The seller of food says: 'This is the best of foods, it has color and fragrance. If one eats it, one’s physique and strength will increase. It indeed ends up with hunger, and one [who eats it] will certainly see heaven. But there is a problem. For this, one has to die!’ On hearing this, the man says to himself: 'I do not need any physical strength to see heaven, and also I don't care for death'. Then he says: ‘If I eat this food, I will die. How can you sell this food to everyone here?’ The seller of food says: 'He who is wise does not buy it at all. Only the ignorant do not know this. They give me a lot (of money) and greedily eat this food’. Then, he can sell. The same is the case with the Bodhisattva-Mahasattva. He does not wish to be born in heaven. He does not wish to have a great physique, strength, and see all the devas. Why not? Because he knows that they (the gods) are not free from all worries there (in heaven). Common mortals and the ignorant, wherever there is life to be lived, greedily devour it, since they do not see old aging, sickness and death.”

Read More on the Nirvana Sutra, Chapter 19 - On Holy Actions 1.

The Parable of the Inseparable Sisters

“Oh Kashyapa! Once, there was a woman who came into the house of a person. She was splendidly decorated. It looked beautiful and her body was adorned with necklaces of various stones. The master of the house saw her and asked: 'What is your name? To whom do you belong?' The woman answered: 'I am Gunamahadevi '. The man of the house asked: 'What do you do wherever you go'? The Devi (Devi is synonymous with Shakti, the feminine aspect of God) said: 'Wherever I go, I give people various things such as gold, silver, beryl (aquamarine), crystal, pearls, coral, lapis lazuli, agate, elephants, horses, vehicles, male or female servants, and boys messengers'. On hearing this, the man of the house felt extremely pleased: ‘Now the fortune is on my side. This is why you're in my house’. He burnt incense, spread flowers, made offerings and worshipped her. Also, outside the gate, he found a mean and ugly woman, whose clothes were tattered, torn, and her appearance defiled by fat and dirty. Her skin was chapped and she looked pale and white. On seeing her, he asked: 'What is your name? To whom do you belong?' The woman answered: 'My name is 'Darkness’.’' He further asked: 'Why 'Darkness'?’ The woman answered: 'Wherever I go, the wealth of that house disappears.' On hearing this, the man brandished a sharp sword and said: 'Go away! If you don't, I will kill you’. The woman said: 'You're a fool and lacking in wisdom’. The man asked: 'Why am I foolish and lacking in wisdom?' She answered: 'The woman in your house is my elder sister. I always accompany her. If you throw me out, she will leave you’. The landlord came in and asked Gunadevi: 'Outside the house there is a woman claiming to be his sister. Is that true?’ Gunadevi said: 'In fact she is my sister. I am always accompanied by her, in comings and goings, and never parted. Wherever I go, I always do the good and she always does evil. I give benefits, and she takes them. If you love me, love her too. If you respect me, respect her too’. The man said at once: 'If there must be both, good and evil, I do not want have anything. Go on in your way both!' Then the two women went to where they were before. When they had left the place where they were before, the man of the house became glad and very happy (and no longer wanted them). Then the two women went to a hut of a poor man. On seeing them, the man invited them to come in and said: ‘Henceforth, stay in my house’. Gunadevi said: ‘We were driven away. Why do you invite us to come in?' The poor man said: 'You now take care of me. I respect your sister because of you. So, I allow both of you to come in’. The situation is like this. Oh Kashyapa! The same goes with the Bodhisattva-Mahasattva. He does not desire to be born in heaven. Being born means that there (in heaven), too, there are aging, illness and death. So, he abandons both, and he is not minded to receive them. Common mortals and the ignorant are unaware of the ills of old age, sickness and death. So they greedily seek the birth and death.”

Read More on the Nirvana Sutra, Chapter 19 - On Holy Actions 1.

The Burning Urge of the Five Skandhas

“What is the suffering of the burning urge of the five skandhas? The suffering of the burning urge of the five skandhas refers to the suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, the suffering of parting from what one loves, the suffering of encountering what one hates, and the suffering of not being able to get what one wishes to have. This is why we speak of the suffering of the burning urge of the five skandhas.”

Read More on the Nirvana Sutra, Chapter 19 - On Holy Actions 1.

Not Being Able to Get What One Desires

“What is the suffering of not being able to get what one desires? There are two kinds of this suffering of not being able to get what one desires to have, which are: 1) desire for something, but not be able to get it, and 2) the result that does not come about (from our actions), even after much effort. These are the cases of the suffering of not being able to get what one desires to have.” 

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Pearls of Universe - Volume I

"The Tathagata, among the priests, speaks of the superb Dharma. This can be well compared to Mount Sumeru, that remains unmolested amidst the great ocean. The Wisdom of the Buddha thoroughly dispels the gloom of humans. It's like when the sun rises, all the clouds disperse, and his light shines on everything. The Tathagata thoroughly does away with all illusions. This (the worldly life) is like the coolness that reigns when the clouds appear in the sky. All beings love and wail. All are floundering on the bitter waters of birth and death. For this reason, I pray, Oh World Honored One! Stay alive for longer and increase the faith of all beings, freeing them from the suffering of birth and death!" 

Read More on Pearls of Universe - Volume I.

 

Encountering What One Hates

“What is the suffering of encountering what one hates? There are a variety of things which one does not love, which come together. In such a mess of things which one does not love, there are three kinds, which are the realms of hell, hungry ghosts and animals. (The diversity into) in such three (realms) are innumerable, even though we may try to enumerate them. This is the suffering of encountering what one hates to encounter.”

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Parting from What One Loves

“What is the suffering of parting from what one loves? What one loves breaks up (dissolves, disintegrates) and becomes dispersed. There are two kinds of parting from what one loves, which are: 1) disintegration of the five skandhas (form, sensations / feelings, perceptions, mental formations / volition / compulsion, and consciousness) of a human and 2) disintegration of the heavenly world. If we count the kinds of five skandhas of the things of heaven and earth, they would be innumerable. This is the suffering of parting from what one loves.”

Read More on the Nirvana Sutra, Chapter 19 - On Holy Actions 1.

Death

“What is death? By death is meant the relinquishing of the carnal body which to one has been given. There are two kinds of relinquishing of the body which one has received, which are: 1) death through the expiration of life [i.e., the life naturally coming to an end] and 2) death from external causes. In the death through the expiration of life, there are three kinds, which are: 1) end of life which, however, is not the end of fortune, 2) end of fortune which, however, is not the end of life, 3) end of both fortune and life. There are three kinds of death from external causes, which are: 1) unnatural suicide, 2) death caused by others, and 3) the death of both causes. Also, there are three kinds of death, which are: 1) death from indolence, 2) death from violating the precepts, and 3) death from eradication the roots of life. What is death from indolence? If one slanders the Mahayana-Vaipulya-Prajnaparamita, this is death from indolence. What is death from violating the precepts? When one infringes the prohibitions declared by the Buddhas of the past, present and future, this is (death from) violation the precepts. What is death from eradication the roots of life? Forsaking the body of the five skandhas is death from eradication of the roots of life. This is why we say that death is a great suffering.”

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Illnesses

“What is illness? By illness is meant the non-compliance [disharmony] of the poisonous serpents of the four great elements, which is of two kinds: 1) illness of the body and 2) illness of the mind. In illness of the body, there are five kinds of cause, which are: 1) water, 2) wind, 3) heat, 4) various diseases, and 5) illnesses from external causes. Illnesses from external causes comprise: 1) incessant labour, 2) negligence, misdemeanours and degeneration, 3) sword, staff, tiles, stones and 4) devils and spirits. Illnesses of the mind are also of four kinds, which are: 1) madness (unbridled joy), 2) fear, 3) anxiety, and 4) ignorance. Also, in addition, oh good man! Of the illnesses of body and mind, there are three kinds: What are the three? They are: 1) karmic retribution, 2) inability to segregate oneself from what is evil, and 3) changes resultant from the course of time. All such causal relations, the categorical nature, and changes in feeling call forth illnesses. Causal relations refer to illnesses such as of wind, water, heat, etc.; the categorical nature refers to swellings [as result of] worries, coughs, dizziness and loose stools due to fright (mental surprise); changes in feeling refer to headaches, sore eyes, hands, feet, etc.. These are the illnesses.”

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Birth and Aging

“Oh good man! Birth is an emergence, of which there are five kinds: 1) first coming, 2) end of coming, 3) growth, 4) emergence from the womb, and 5) actual birth with characteristics.

What is aging? This has two aspects: 1) chronological aging and 2) physical aging. Again, there are two kinds: 1) increasing aging and 2) extinguishing and cessation of aging. Thus things go with aging.”

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The Eight Modes of Suffering

“Also, next, oh good man! There are eight modes of suffering, which are: 1) the suffering of birth, 2) the suffering of aging, 3) the suffering of illness, 4) the suffering of death, 5) the suffering of parting from what one loves, 6) the suffering of the encounter with what one hates, 7) the suffering of not being able to get what one desires, and 8) the suffering of to urge the burning of skandhas. The cause of these eight modes of suffering is [called] 'samudaya'. Where there are not these eight sufferings, it is extinction. The ten powers, the four fearlessnesses, the three mental states, and Great Compassion are the Way.”

Read More on the Nirvana Sutra, Chapter 19 - On Holy Actions 1.