The Noble Truth of the Origin of Suffering (dukkha-samudaya)
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Bhikkhus, what is the Noble Truth that is the origin of suffering (dukkha-samudaya — origin of suffering)?
Whatever craving (taṇhā — craving, thirst) that has the nature of repeated arising, accompanied by delight, bound up with passion, finding intense pleasure in various objects — this is craving for sensual pleasures (kāma-taṇhā — craving for sensuality), craving for being (bhava-taṇhā — craving for existence), and craving for non-being (vibhava-taṇhā — craving for non-existence).
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Bhikkhus, that very craving — where does it arise, and where does it become established?
Wherever in the world there is something loved, something pleasing — there, when craving arises, it arises; and there, when it stays, it stays.
And what, in the world, is loved and pleasing?
The eye is loved, pleasing in the world.
Craving, when arising, arises at the eye; when staying, stays at the eye.
The ear is loved, pleasing in the world.
Craving, when arising, arises at the ear; when staying, stays at the ear.
The nose is loved, pleasing in the world.
Craving arises at the nose; craving stays at the nose.
The tongue is loved, pleasing in the world.
Craving arises at the tongue; craving stays at the tongue.
The body is loved, pleasing in the world.
Craving arises at the body; craving stays at the body.
The mind is loved, pleasing in the world.
Craving arises at the mind; craving stays at the mind.
Form is loved, pleasing in the world.
Craving arises at form; craving stays at form.
Sound is loved, pleasing in the world.
Craving arises at sound; craving stays at sound.
Smell is loved, pleasing in the world.
Craving arises at smell; craving stays at smell.
Taste is loved, pleasing in the world.
Craving arises at taste; craving stays at taste.
Tangible objects are loved, pleasing in the world.
Craving arises at tangibles; craving stays at tangibles.
Mental objects are loved, pleasing in the world.
Craving arises at mental objects; craving stays at mental objects.
Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness — each is loved, pleasing in the world.
Craving arises at that consciousness; craving stays at that consciousness.
Contact of the eye, ear, nose, tongue, body, and mind — each is loved, pleasing in the world.
Craving arises at that contact; craving stays at that contact.
Feeling born of eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact — each is loved, pleasing in the world.
Craving arises at that feeling; craving stays at that feeling.
Perception of form, of sound, of smell, of taste, of tangibles, of mental objects — each is loved, pleasing in the world.
Craving arises at that perception; craving stays at that perception.
Intention toward form, sound, smell, taste, tangibles, and mental objects — each is loved, pleasing in the world.
Craving arises at that intention; craving stays at that intention.
Desire for form, sound, smell, taste, tangibles, mental objects — each is loved, pleasing in the world.
Craving arises at that desire; craving stays at that desire.
Thought of form, sound, smell, taste, tangibles, mental objects — each is loved, pleasing in the world.
Craving arises at that thought; craving stays at that thought.
Reflection upon form, sound, smell, taste, tangibles, mental objects — each is loved, pleasing in the world.
Craving arises at that reflection; craving stays at that reflection.
Bhikkhus, this is spoken of as the Noble Truth that is the origin of suffering (dukkha-samudaya — origin of suffering).
Short Pāli Glossary
(Pāli italicized, gloss normal)
dukkha-samudaya — origin of suffering
taṇhā — craving, thirst
kāma-taṇhā — craving for sensual pleasures
bhava-taṇhā — craving for existence
vibhava-taṇhā — craving for non-existence