Craving is Like a Comet

“Oh good man! Why is it like a comet? For example, when a comet appears, famine and illness increases, and people become lean through illness and suffer from worries. The same goes for the comet of desire. It indeed cuts off all the seeds of good and makes common mortals suffer from loneliness, famine, and illness of defilement, causing them to recycle between births and deaths, and suffer from many sorrows. Only the Bodhisattva is not amongst these. This is why we say that things proceed as in the case of a comet.

Oh good man! There are these nine kinds of meditation on the bond of craving, to be made by a Bodhisattva-Mahasattva who abides in the teachings of the Mahayana Mahaparinirvana.”
 

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

Craving is Like a Storm

“Oh good man! How is it the craving like a storm? For example, it's like when a storm shatters a mountain, erodes peaks and uproots deep-rooted trees. The same happens with the storm of craving. One [might] gain an evil mind against one's parents and uproot the root of Enlightenment (as deep) as of the greatly learned Shariputra, which is unsurpassed and firm. Only the Bodhisattva is not of this group. This is why we say that it (the craving) is like a storm.”

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

Craving is Like the Spongy Flesh of a Boil

“Oh good man! How is craving like the spongy flesh of a boil? When a boil exists for a long time, there comes about a spongy flesh. The person patiently tries to cure it and the thought about it never leaves his mind. If one allows it to leave his mind (forgets it), the spongy flesh increases and worms may come about. As a result, the person dies. The same occurs with the boils of common mortals and the ignorant. The craving grows as a spongy flesh. One has to make effort and heal this spongy flesh of craving. If one does not, when one’s life ends, the three unfortunate realms await one. But the Bodhisattva is not amongst these. This is why we say that (craving) is like the spongy flesh of a boil.”

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

Craving is Like a Maruka

“Oh good man! Why is craving like a maruka [wisteria] seed? For example, a bird can peck it and it can fall to the ground, amid the waste, or it can be carried by the wind to beneath a tree, where it grows and winds itself around a ficus (niagrodha), so that the tree cannot grow and finally dies. The same goes with the maruka seed of craving. It winds itself around the good done by common mortals and finally kills him. [The good] having died, it [the common mortal] ends in the three unfortunate realms, except for the Bodhisattva. This is why we say that the things which one gets are as in the case of the maruka.”

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

Craving is Like a Lustful Woman

“Oh good man! How is it that things happen as with a lustful woman? For example, an ignorant person befriends a lustful woman, who cleverly feigns, flatters, and shows familiarity, and takes all the money and wealth of that person. When everything is over, the woman leaves him. So do things go with the lustful woman of craving. The dull and those who have no wisdom lean for her. This woman of craving deprives them of all that is good. When the good comes to the end, the craving leads them into the three evil realms, except the Bodhisattva. This is why we say that things happen as with a lustful woman.”

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

Craving is Like a Hateful Gluttony

“Oh good man! Why do we say that, inevitably, we partake of what is not helpful?  For example, there is a man here who partakes of what is useless. Having partaken, he feels a pain in his stomach, suffers from diarrhea, and dies. The same happens with the food of craving. All the beings of the five realms cling to gluttony. As a result, they get reborn in the three evil realms, except the Bodhisattva. This is why we speak of ‘eating what is not helpful’.”

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

Craving is Like a Beautiful Flower

"Oh good man! Why do we say that a viper lives in a beautiful flower? For example, a man, by nature, loves beautiful flowers. He does not notice a worrying viper anywhere. He steps forth, catches hold the flower, gets bitten by the viper and dies. The same is the case with all common mortals. They devour the flowers of the five desires. Not seeing the viper within craving, they are captured. Bitten by the viper of craving, they die and get reborn in the unfortunate realms. It is otherwise with the Bodhisattva. This is why we say that it is as in the case of 'a beautiful flower in which hides a viper’."

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

Craving is Like a Rakshasa Woman

“Why do we say that craving is like a rakshasa woman? Oh good man! As an example, there is a man who gains a rakshasa woman as his wife. The rakshasa woman gives birth to a child. But after it is born, she devours it. Having devoured it, she also devours her own husband. Oh good man! The rakshasa woman of craving is also like this. All beings gain good children. But, as they are born, are devoured. When the good child is devoured, the craving devours beings (themselves) and gives them life in the realms of hell, animals, and hungry ghosts. Only the Bodhisattva is an exception. This is why we say 'as in the case of a rakshasa woman'.”

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

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.

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.” 

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

Three Kinds of Illnesses of the Beings

"All beings have three illnesses, which are: 1) greed, 2) the ill-will, and 3) ignorance. Three kinds of medicine will cure these three illnesses. Meditation upon impurities will act as a medicine against desire, (meditation) on the love-kindness will act as medicine against ill-will, (meditation) on the knowledge of causal relations will act against ignorance.

Oh good man! In order to end the desire, one meditates on the non-desire; to end the ill-will, the meditation upon the non-ill-will is performed; to end the ignorance, one meditates on non-ignorance. In the three illnesses we do not have the three kinds of medicine, and in the three kinds of medicine we do not have the three kinds of illness. Oh Good man! Since there are no the three kinds of medicine in the three kinds of illness (i.e., there is no purity in the illness), this is the non-eternal, non-bliss, non-self, and non-pure. In the three kinds of medicine there are no three kinds of illness (i.e., there are no impurities in the medicines). Hence, the Eternal, Bliss, the Self, and the Pure."

Read More on the Nirvana Sutra, Chapter 45 - On Bodhisattva Kaundinya 1.

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From Root up to the Ultimate

"Oh good man! With the 37 factors of Enlightenment, there is no inversion. Therefore, we can speak of 'pure action'. Oh good man! If any Bodhisattva comes to know the root, the cause, what takes in, what augments, the master, what leads, what is superior, what is true, and what is ultimate; such a Bodhisattva is one of pure action.”

Bodhisattva Kasyapa said to the Buddha: "Oh World Honored One! In what sense do we say that one knows from the root up to the ultimate?

The Buddha said: "Oh good man! Well spoken, well spoken! What you speak, Bodhisattva, concerns two things. One is for your own good, and the other is for the knowledge of others. Now you know, but since innumerable others beings do not yet understand, then you ask. So, I now praise you once again. Very good, very good! Oh good man! The root of the 37 elements concerning to Enlightenment is desire. The cause is the touch of brightness; that which takes in is 'feeling'; that which augments is 'thought'; the 'master' is 'remembrance' ('mentalizing'); that which leads is dhyana [ meditation]; that which is superior is 'Wisdom'; that which is true is 'Emancipation'; and the ultimate is Great Nirvana.

Oh good man! (Also), all the worries of the world have their rise in craving. All illnesses rest on the food cooked in the previous day. All segregation arises out from quarrelling and disputation. All evils arise out from falsehood. The situation is thus."

Bodhisattva Kasyapa said: "Oh World Honored One! The Tathagata has already established in this sutra that all good things are grounded on non-indolence. Now, you say (that) 'desire' (is the root of the 37 elements concerning to enlightenment). How can I understand this?"

The Buddha said: "Oh good man! If the cause is sought order to the emergence of good things, this is a good desire. If the revealing cause is sought, this is non-indolence. We say in the world that the result depends on the seed; we say that the seed is the cause of the rise, and the soil is the revealing cause. The same is the case here, too."

Bodhisattva Kasyapa said: "Oh World Honored One! The Tathagata says in other sutras that the 37 Enlightenment factors constitute the base. What does this imply?"

"Oh good man! The Tathagata has said before that beings first come to know of the 37 factors of Enlightenment. The Buddha is the root. The awakening depends on desire."

Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.

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Meditate on Suffering

"Oh good man! A wise person meditates deeply on the eight sufferings, and then on the cause of suffering. The cause of suffering is ignorance of craving, which consists of two things: 1) seeking of what is (pleasure) bodily, and 2) seeking wealth. The seeking of what is bodily and seeking wealth are both sources of suffering. Thus, one should know that ignorance of craving is the cause of suffering.

Oh good man! There are two kinds of this ignorance of craving, namely: 1) inner and 2) outer. That which is inner really moulds the karma, whereas that which is external increases it. Also, that which is internal indeed moulds karma, and that which is external moulds the karmic result. By ending with the internal craving, one can indeed do away with the karma. If the external craving is cut off, the karmic fruit goes away. The inner craving moulds the suffering of the world that is to come, whereas the external craving calls forth the suffering of the present life. The wise meditates on the cause of suffering, which is craving. Having meditated on the cause, it does so on the karmic result. The karmic result of suffering is 'clinging' ['upadana' - clinging to existence]. The result of craving is clinging. The karmic result of craving is clinging. The causal relation of this clinging, which is inner and outer craving, calls forth the suffering of craving.

Oh good man! The wise must meditate and think that the craving is causally related to clinging, and clinging is causally related to craving. If a person really extirpates this pair, craving and clinging, there will be no more karmic action; that person no more will suffer from any kind of sorrow (worry). So, the wise should practice well the Noble Eightfold Path and do away with all sufferings.

Oh good man! If any person meditates thus, this is pure action. This is where we say that beings possess an all-wonderful medicine in their poisoned fleshly bodies, and that in the Himalayas, amidst the poisonous grasses, there is an all-wonderful medicinal herb."

Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.

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Meditate on Cause of Karma

"The cause of karma is the touch of ignorance. Due to the touch of ignorance, beings see 'existence'. The causal relation of existence is 'craving'. Due to the causal relation of craving, a person performs the three actions of body, mouth and mind."

Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.

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Meditate on Karma

"Also, in addition, oh good man! Having meditated thus thoroughly on desire, the wise person then meditates on Karma. Why? A wise person thinks: ‘Feeling, image, touch and desire are defilements. Defilements really bring forth the living karma, but not the harvesting karma. This defilement goes along with karma and is composed of two kinds: 1) living karma and 2) harvesting karma. Hence, the wise person must meditate well on karma. This karma is of three kinds: body, mouth, and mind’. Oh good man! The pair, body and mouth, are called karma, and also karmic result (harvesting karma). The mind is merely called 'karma' (living karma), not 'result' (harvesting karma). As it is the cause of karma, we say 'karma'. Oh good man! We call the karmas of body and mouth the external karma (harvesting), and the mental karma the internal (living). These three karmas go together with defilements. So we have two karmas, namely: 1) living karma and 2) feeling karma.

Oh good man! 'Direct Karma' is mental karma. We say ‘temporal karma’. This refers to the karmas of body and mind. Since it appears first, we say 'mental karma’. What arise from the mental (karma) are the bodily and oral karmas. So, what is mental is called 'direct'. Having meditated on karma, a wise man must meditate on the cause of karma."

Read More on the Nirvana Sutra, Chapter 44 - On Bodhisattva Kasyapa 5.

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The Defilement of Desire - the Prejudice

The Buddha said: "Oh good man! We speak about the defilement of desire, which is due to evil’s internal sensation that rises to the head, caused by external causal relations. That is why, in times past, at Rajagriha, I said to Ananda: ‘Accept now the gatha [verse] which the woman speaks. This gatha is what the Buddhas of the past have spoken'. For this reason, I say that the evil’s internal sensation and the causal relations that operate from outside are desire. This is the defilement of desire."

Read More on the Nirvana Sutra, Chapter 43 - On Bodhisattva Kasyapa 4.

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The defilement which arises from external causal relations - Photo by Marcos Ubirajara.