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Tattvarthasūtra
Suffering (duḥkha) is the feeling of pain. The feeling of sadness at the loss or separation of desirable or useful things is sorrow (soka). The feeling of distress owing to disgrace is agony (tapa). Moaning (akrandana) is weeping loudly out of anguish. Injury (vadha) is depriving one of life, the senses, strength or vigour, and respiration. Lamentation (parivedana) is the loud outcry (wailing) of an afflicted person by recalling the achievements of the departed and giving expression to these in order to evoke sympathy in others and secure help to oneself and others. Now, since sorrow (śoka), etc., are only subdivisions of suffering (duḥkha), there is no need to include all these. It is of course true. Still it is desirable or useful to mention a few subdivisions or species belonging to the genus or class to facilitate understanding. When the word 'cow' is not understood, then the particulars such as broken horns, black, white, etc., are mentioned in order to make it understood. Influx caused by suffering is possible in innumerable times the spatial units of the universe. Mention of only 'suffering' (duḥkha) would not have highlighted its numerous subdivisions. Therefore, a few of its subdivisions are mentioned in order to bring home the countless varieties of suffering. Owing to the presence of anger, etc., these may arise in oneself, in others and in both. All these lead to the influx (asrava) of karmas which cause unpleasant-feeling (asātā vedaniya).
If it is so, why should the followers of the Arhat practise and preach to others such things as pulling out the hair, fasting, standing in the sun, and so on? These cause suffering to them and to others. It is true but there is nothing wrong in it. The suffering caused by internal passions, such as anger, alone leads to the influx of karmas which cause unpleasant-feeling (asātā vedaniya). A compassionate surgeon who operates a painful boil on the body of an ascetic free from stings does not attract demerit (papa) though, in the process, he causes suffering. The presence of mere external cause (without the presence of passions) does not produce influx (asrava). In the same way, the ascetic who is restive on seeing great misery of the worldly existence and is determined to destroy its cause, practises what is laid down in the
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