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. Oh good man! The mind isnon-eternal. Why is that? Because its nature is always stimulated by externalthings to respond and discriminate things. Oh good man! The nature of what theeye sees is different, and this applies to all the ways down to that of what themind thinks, which isdifferent. Hence, (itis) non-eternal. Oh good man! The field of cognition of matter ['rupa'] isdifferent, and this applies to where the field of cognition of dharmas isdifferent. Hence, non-eternal. Oh good man! The concomitant elements of visual consciousness are different, and thisapplies down to (across all the senses) the concomitantelements of mental consciousness, which are different. Hence, non-eternal. Ohgood man! If the mind were eternal, visual consciousness alone could call forth all elements. Oh good man! If visual consciousness is different and if thisapplies down to the mental consciousness which (also) is different, we see that (the mind) is non-eternal. The aspectsof the elements look the same (immutable), and these come about and die out moment after moment. Thus, common mortals look and conclude that theyare eternal. As all causal relations operate against and break the immutability(of things), we say non-eternal. We gain visual consciousness through the eyes,matter, light and thought. When gustatory consciousness arises, place and cause differ. This is not the causalrelation of visual consciousness. The things are thus for all the ways (senses),down to consciousness of thinking, in which things differ. Also,furthermore, oh good man! Because the causalrelations of all things dissolve, we say that the mind is non-eternal. The way to practice the non-eternal differs. Ifthe mind were eternal, one would have to practice the non-eternal forever. And onecould not meditate on suffering, the Void, and selflessness. And how could one meditate on the Eternal, Bliss,Self, and the Pure? For this reason, the teachings of the Tirthikas are unableto embrace the Eternal, Bliss, Self, and the Pure. Oh good man! You should knowthat the mind is definitely non-eternal. Also, furthermore, oh good man! As thenature of the mind is different, we say non-eternal. This is as in the case of the so-callednature of the Sravakasmind, which is different, as in the case of the Pratyekabuddha,which is different, and the mind of all Buddhas,which is different. There are three kinds ofmind [attitude, mindset] amongst the Tirthikas,namely: 1) mind of renunciation, 2) mind of home life, and 3) mind that works against and departs from the home life. There aredifferences of the concomitant thoughts, such as bliss, sorrow, non-sorrow and non-bliss, greed, anger, andignorance. Also, there