The great rich man is you.

The next three [statements] are connected with the above three sections of the parable. This [sentence] conjoins with the first section of the parable, concerning the meaning of father and son.

We once had many troubles in the world of birth and death because of the three kinds of sufferings.’

The Buddha spoke of the three states of sensation (vedanā) as being the causes of the three kinds of suffering. When suffering becomes intensified, it is referred to as “suffering as [ordinary] suffering (duhkha-duhkha)”; when [suffering] comes as the result of change, it is spoken of as “suffering produced by change (vipariṇama-duhkha)”; and when it is neither an unpleasant nor pleasant [sensation] and changes every moment as its life passes beyond [the present life], it is referred to as “suffering as conditioned states (saṃskāra-duhkha). By reason of the three kinds of suffering” is “by reason of the three kinds of sensation.” Why? The sensation of suffering is bitter and cutting. Going against one’s sentiment gives rise to anger (dveṣa). Following the way one is used to gives rise to desire (rāga). [In a state] neither unpleasant nor pleasant, and in an utterly disturbed state, arises stupidity (moha). Because of these three states of sensation, there arise the three evil faculties. As the three evil faculties are affected, the passion instigators become active. As the passion instigators spread out and thrive, karma is being committed by body and mouth. When karma and the passion instigators join forces, future retributions are induced. Hence, it is said: “by reason of the three kinds of suffering, [in the midst of birth and death] we suffer various annoyances.” Because birth and death are the outcome of “annoyances,” it means that habits formed have not been overcome; hence, “erring and ignorant, we cling in desire to the lesser dharmas.” [The rest of the paragraph] from this point on conjoins with their wandering from the transformative teaching.