Commentary on the Satipaṭṭhāna Sutta (Second Edition) (Newly Revised)

Chapter Five: Dwelling by Contemplating Phenomena

Section Five: Dwelling by Contemplating the Four Noble Truths

I. Dwelling by Contemplating the Truth of Suffering

Original Text: Furthermore, O bhikkhus, a bhikkhu dwells contemplating phenomena in the Four Noble Truths. Now, O bhikkhus, how does a bhikkhu dwell contemplating phenomena in the Four Noble Truths? Herein, O bhikkhus, a bhikkhu understands as it really is: 'This is suffering.' He understands as it really is: 'This is the origin of suffering.' He understands as it really is: 'This is the cessation of suffering.' He understands as it really is: 'This is the way leading to the cessation of suffering.' Now, O bhikkhus, what is the Noble Truth of Suffering? Birth is suffering; aging is suffering; illness is suffering; death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; association with the unpleasant is suffering; separation from the pleasant is suffering; not getting what one wants is suffering. In brief, the five aggregates subject to clinging are suffering.

Explanation: Continuing further, O bhikkhus, a bhikkhu should dwell contemplating phenomena in the Four Noble Truths. Then, O bhikkhus, how does a bhikkhu dwell contemplating and abiding in the Four Noble Truths? Regarding this question, it should be answered thus: O bhikkhus, a bhikkhu should understand as it really is what suffering is, understand as it really is what the origin of suffering is, understand as it really is what the cessation of suffering is, and understand as it really is what the path leading to the cessation of suffering is. Then, O bhikkhus, what is the true principle of suffering? Birth is suffering, aging is suffering, illness is suffering, death is suffering, sorrow, lamentation, distress, and despair are suffering, not getting what one desires is suffering. In brief, the five aggregates subject to clinging are suffering.

Original Text: Furthermore, O bhikkhus, what is birth? Among the various orders of beings, the birth of beings, their coming to birth, descent into the womb, rebirth, the manifestation of the aggregates, the acquisition of the sense bases. O bhikkhus, this is called birth. Furthermore, O bhikkhus, what is aging? Among the various orders of beings, the aging of beings, their decrepitude, broken teeth, grey hair, wrinkled skin, the decline of vitality, the failing of the faculties. O bhikkhus, this is called aging.

Explanation: Continuing further, O bhikkhus, what is birth? Among all classes of sentient beings in all realms, the birth of beings, their emergence from the womb, entry into the womb, rebirth, the manifestation of the aggregates of form, feeling, perception, mental formations, and consciousness, the acquisition of the internal and external sense bases—these constitute birth. Again, O bhikkhus, what is aging? Among all classes of sentient beings in all realms, the aging of beings, their becoming old and decrepit, loss of teeth, greying hair, wrinkling skin, shortening lifespan, the maturation and decline of the faculties such as the eye, ear, nose, tongue, and body—O bhikkhus, this is called aging.

Original Text: Furthermore, O bhikkhus, what is death? Among the various orders of beings, the passing away of beings, their disappearance, dissolution, demise, decease, the breaking up of the aggregates at death, the casting off of the body. O bhikkhus, this is called death. Furthermore, O bhikkhus, what is sorrow? O bhikkhus, when afflicted by various kinds of misfortune, troubled by various painful states, one experiences inner sorrow, inner grief, inner anguish. O bhikkhus, this is called sorrow. Furthermore, O bhikkhus, what is lamentation? O bhikkhus, when afflicted by various kinds of misfortune, troubled by various painful states, one wails, laments, weeps, beats the breast, and becomes distraught. O bhikkhus, this is called lamentation.

Explanation: Continuing further, O bhikkhus, what is death? Among all classes of sentient beings in all realms, the disappearance, dissolution, destruction, demise, cessation, and death of beings, the destruction of the five aggregates at the end of life, the discarding of the corpse—O bhikkhus, this is death. Continuing, O bhikkhus, what is sorrow? O bhikkhus, in places where various misfortunes are gathered in the three realms, afflicted by various painful states, one experiences sorrow, inner grief, and anguish—this is sorrow. Again, O bhikkhus, what is lamentation? O bhikkhus, encountering various unfortunate events, afflicted by some sufferings, one gives rise to wailing, lamentation, grief, sorrow, and distress—O bhikkhus, this is lamentation.

Original Text: Furthermore, O bhikkhus, what is pain? O bhikkhus, bodily pain, bodily discomfort, painful and unpleasant feeling born of bodily contact. O bhikkhus, this is called pain. Furthermore, O bhikkhus, what is grief? O bhikkhus, mental pain, mental discomfort, painful and unpleasant feeling born of mental contact. O bhikkhus, this is called grief. Furthermore, O bhikkhus, what is despair? O bhikkhus, when afflicted by various kinds of misfortune, troubled by painful states, one becomes despondent, disheartened, dejected, and gloomy. O bhikkhus, this is called despair.

Explanation: Continuing, O bhikkhus, what is pain? O bhikkhus, pain refers to physical pain, physical discomfort, the painful and unpleasant feeling arising from contact with the body—this is pain. Again, O bhikkhus, what is grief? Grief refers to mental pain, psychological discomfort and unhappiness, the painful and unpleasant feeling arising from contact with mental objects—O bhikkhus, this is grief. Again, O bhikkhus, what is despair? O bhikkhus, encountering various unfortunate events, the mind is afflicted by these painful matters, leading to feelings of disappointment, dejection, discouragement, and gloom—O bhikkhus, this is despair.

Original Text: Now, O bhikkhus, what is the suffering of not getting what one wants? O bhikkhus, beings subject to birth have this wish: 'Oh, that we were not subject to birth! May birth not come to us!' Yet this wish is not fulfilled. This is the suffering of not getting what one wants. O bhikkhus, beings subject to aging have this wish: 'Oh, that we were not subject to aging! May aging not come to us!' Yet this wish is not fulfilled. This is the suffering of not getting what one wants.

Explanation: Now, O bhikkhus, what is the suffering of not getting what one wants? O bhikkhus, for beings subject to the state of being alive, they give rise to such a desire: 'We truly do not wish to be subject to life; we do not wish to be born and live.' However, they cannot attain this desire; this is the suffering of not getting what one wants. O bhikkhus, for beings subject to the state of aging, they give rise to such a desire: 'We truly do not wish to be subject to aging; we do not wish to grow old.' However, they cannot attain this desire; this is the suffering of not getting what one wants.

Original Text: And so, O bhikkhus, beings subject to illness have this wish: 'Oh, that we were not subject to illness! May illness not come to us!' Yet this wish is not fulfilled. This is the suffering of not getting what one wants. And so, O bhikkhus, beings subject to death have this wish: 'Oh, that we were not subject to death! May death not come to us!' Yet this wish is not fulfilled. This is the suffering of not getting what one wants. And so, O bhikkhus, beings subject to sorrow, lamentation, pain, grief, and despair have this wish: 'Oh, that we were not subject to sorrow, lamentation, pain, grief, and despair! May sorrow, lamentation, pain, grief, and despair not come to us!' Yet this wish is not fulfilled. This is the suffering of not getting what one wants.

Explanation: O bhikkhus, as for beings subject to the suffering of illness, they give rise to such a desire: 'We truly do not wish to be subject to the suffering of illness; we do not wish to fall ill.' However, they cannot attain this desire; this is the suffering of not getting what one wants. O bhikkhus, as for beings subject to the state of approaching death, they give rise to such a desire: 'We truly do not wish to be subject to death; we do not wish to die.' However, they cannot attain this desire; this is the suffering of not getting what one wants.

O bhikkhus, as for beings subject to sorrow, lamentation, pain, grief, and despair, they give rise to such a desire: 'We truly do not wish to be subject to sorrow, lamentation, pain, grief, and despair; we do not wish to experience sorrow, lamentation, pain, grief, and despair again.' However, they cannot attain this desire; this is the suffering of not getting what one wants.

Original Text: Now, O bhikkhus, what is, in brief, the suffering of the five aggregates subject to clinging? They are, namely: the aggregate of form subject to clinging, the aggregate of feeling subject to clinging, the aggregate of perception subject to clinging, the aggregate of mental formations subject to clinging, the aggregate of consciousness subject to clinging. O bhikkhus, in brief, these are called the suffering of the five aggregates subject to clinging. O bhikkhus, this is also called the Noble Truth of Suffering.

Explanation: In summary, O bhikkhus, what is the suffering of the five aggregates subject to clinging, briefly stated? The aggregates of form, feeling, perception, mental formations, and consciousness that beings sequentially cling to—in brief, having clinging is suffering, having grasping is suffering; not being able to cling, not being able to grasp, is even more suffering. This is the suffering of the five aggregates subject to clinging. O bhikkhus, this is also called the Noble Truth of Suffering.

II. Dwelling by Contemplating the Truth of the Origin of Suffering

Original Text: Now, O bhikkhus, what is the Noble Truth of the Origin of Suffering? It is that craving which gives rise to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, and craving for non-existence. Furthermore, O bhikkhus, where does this craving arise, and where does it dwell? Whatever in the world is delightful and pleasurable, this craving arises there and dwells there.

Explanation: Now, O bhikkhus, what is the Noble Truth of the Origin of Suffering? All greed and craving in the present life can lead to rebirth. When reborn in these three realms, whatever is encountered is accompanied by joy and craving, chasing everywhere to satisfy one's craving—that is, craving for objects in the desire realm, craving for objects in the form realm, and craving for objects in the formless realm. Everything sought is to satisfy one's craving mind. The defilements of this life accumulate karmic seeds, leading to the suffering result in future lives; this is the truth of the origin of suffering.

Again, O bhikkhus, where does the inner craving arise, and where does it dwell, where does it cease? Wherever in the world there are things that are lovable and delightful, this delight and craving arise at that point where the objects are grasped, dwell there, and cease there. Whatever dharma one delights in, the mind dwells on that dharma, is bound by that dharma, and cannot be liberated.

Original Text: What in the world is delightful and pleasurable? The eye in the world is delightful and pleasurable. This craving arises there and dwells there. The ear in the world is delightful and pleasurable. This craving arises there and dwells there. ... The nose in the world is delightful and pleasurable. This craving arises there and dwells there. ... The tongue in the world is delightful and pleasurable. This craving arises there and dwells there. The body in the world is delightful and pleasurable. This craving arises there and dwells there. ... The mind in the world is delightful and pleasurable. This craving arises there and dwells there.

Explanation: What are the delightful and pleasurable dharmas in the world? The eye faculty in the world is a delightful and pleasurable dharma; craving arises at the eye faculty and dwells there without moving. The ear faculty in the world is a delightful and pleasurable dharma; craving arises at the ear faculty and dwells there without moving. The nose faculty in the world is a delightful and pleasurable dharma; craving arises at the nose faculty and dwells there without moving. The tongue faculty in the world is a delightful and pleasurable dharma; craving arises at the tongue faculty and dwells there without moving. The body faculty in the world is a delightful and pleasurable dharma; craving arises at the body faculty and dwells there without moving. And the mind faculty in the world is a delightful and pleasurable dharma; craving arises at the mind faculty and dwells there without moving.

This is speaking of the six faculties. Beings delight in the six faculties because they can contact the six sense objects and be used by oneself. Therefore, the mind dwells on the six faculties, constantly using them. Who uses the six faculties? It is the mind faculty that delights in and uses the six faculties, including delighting in and using the mind faculty itself, causing itself to constantly engage in attention, contact, feeling, perception, and thought, to constantly grasp at the objects of the six senses.

Original Text: Forms in the world are delightful and pleasurable. This craving arises there and dwells there. ... Sounds in the world are delightful and pleasurable. This craving arises there and dwells there. ... Smells in the world are delightful and pleasurable. This craving arises there and dwells there. ... Tastes in the world are delightful and pleasurable. This craving arises there and dwells there. ... Tangible objects in the world are delightful and pleasurable. This craving arises there and dwells there. ... Mental objects in the world are delightful and pleasurable. This craving arises there and dwells there.

Explanation: Forms in the world are delightful and pleasurable dharmas; craving arises at forms and dwells there without moving. Sounds in the world are delightful and pleasurable dharmas; craving arises at sounds and dwells there without moving. Smells in the world are delightful and pleasurable dharmas; craving arises at smells and dwells there without moving. Tastes in the world are delightful and pleasurable dharmas; craving arises at tastes and dwells there without moving. Tangible objects in the world are delightful and pleasurable dharmas; craving arises at tangible objects and dwells there without moving. Mental objects in the world are delightful and pleasurable dharmas; craving arises at mental objects and dwells there without moving.

This is speaking of the six sense objects being delightful and pleasurable dharmas, because the six sense objects can be used by beings; all beings crave the six sense objects. Who delights in the six sense objects? It is the mind faculty that delights in the six sense objects, craves the six sense objects, and constantly grasps at them.

Original Text: Eye-consciousness in the world is delightful and pleasurable. This craving arises there and dwells there. ... Ear-consciousness in the world is delightful and pleasurable. This craving arises there and dwells there. ... Nose-consciousness in the world is delightful and pleasurable. This craving arises there and dwells there. ... Tongue-consciousness in the world is delightful and pleasurable. This craving arises there and dwells there. ... Body-consciousness in the world is delightful and pleasurable. This craving arises there and dwells there. ... Mind-consciousness in the world is delightful and pleasurable. This craving arises there and dwells there.

Explanation: Eye-consciousness in the world is a delightful and pleasurable dharma; craving arises at eye-consciousness and dwells there without moving. ... Ear-consciousness in the world is a delightful and pleasurable dharma; craving arises at ear-consciousness and dwells there without moving. ... Nose-consciousness in the world is a delightful and pleasurable dharma; craving arises at nose-consciousness and dwells there without moving. ... Tongue-consciousness in the world is a delightful and pleasurable dharma; craving arises at tongue-consciousness and dwells there without moving. ... Body-consciousness in the world is a delightful and pleasurable dharma; craving arises at body-consciousness and dwells there without moving. ... And mind-consciousness in the world is a delightful and pleasurable dharma; craving arises at mind-consciousness and dwells there without moving.

This is speaking of the six consciousnesses as delightful and pleasurable dharmas, because the six consciousnesses can recognize the six sense objects, grasp them, use them, and enjoy them; therefore, beings delight in the six consciousnesses. Who delights in the six consciousnesses? It is the mind faculty that delights in the six consciousnesses, grasps at them, causing the six consciousnesses to constantly engage in attention, contact, feeling, perception, and thought regarding the six sense objects, ultimately using the six consciousnesses to grasp the six sense objects. The six consciousnesses are the instruments the mind faculty uses to grasp the six sense objects; without these instruments, the mind faculty can do nothing. Therefore, the mind faculty does not wish for the six consciousnesses to cease; this is why attaining meditative concentration is very difficult.

Original Text: Eye-contact in the world is delightful and pleasurable. This craving arises there and dwells there. ... Ear-contact in the world is delightful and pleasurable. This craving arises there and dwells there. ... Nose-contact in the world is delightful and pleasurable. This craving arises there and dwells there. ... Tongue-contact in the world is delightful and pleasurable. This craving arises there and dwells there. ... Body-contact in the world is delightful and pleasurable. This craving arises there and dwells there. ... Mind-contact in the world is delightful and pleasurable. This craving arises there and dwells there.

Explanation: Eye-contact with forms in the world is a delightful and pleasurable dharma; craving arises at eye-contact and dwells there without moving. ... Ear-contact with sounds in the world is a delightful and pleasurable dharma; craving arises at ear-contact and dwells there without moving. ... Nose-contact with smells in the world is a delightful and pleasurable dharma; craving arises at nose-contact and dwells there without moving. ... Tongue-contact with tastes in the world is a delightful and pleasurable dharma; craving arises at tongue-contact and dwells there without moving. ... Body-contact with tangible objects in the world is a delightful and pleasurable dharma; craving arises at body-contact and dwells there without moving. ... And mind-contact with mental objects in the world is a delightful and pleasurable dharma; craving arises at mind-contact and dwells there without moving.

This is saying the twelve sense bases are delightful and pleasurable dharmas. The six faculties contact the six objects, then the six consciousnesses arise, enabling the enjoyment of the objects of the six senses. Therefore, all beings crave the twelve sense bases. Ultimately, it is the craving and delight of the mind faculty that causes the constant grasping of sense objects.

Original Text: Feeling born of eye-contact in the world is delightful and pleasurable. This craving arises there and dwells there. ... Feeling born of ear-contact in the world is delightful and pleasurable. This craving arises there and dwells there. ... Feeling born of nose-contact in the world is delightful and pleasurable. This craving arises there and dwells there. ... Feeling born of tongue-contact in the world is delightful and pleasurable. This craving arises there and dwells there. ... Feeling born of body-contact in the world is delightful and pleasurable. This craving arises there and dwells there. ... Feeling born of mind-contact in the world is delightful and pleasurable. This craving arises there and dwells there.

Explanation: Feeling born of eye-contact in the world is delightful and pleasurable; craving arises at the feeling born of eye-contact and dwells there without moving on the aggregate of feeling born of eye-contact. ... Feeling born of ear-contact in the world is delightful and pleasurable; craving arises at the feeling born of ear-contact and dwells there without moving on the feeling born of ear-contact. ... Feeling born of nose-contact in the world is delightful and pleasurable; craving arises at the feeling born of nose-contact and dwells there without moving on the aggregate of feeling born of nose-contact. ... Feeling born of tongue-contact in the world is delightful and pleasurable; craving arises at the feeling born of tongue-contact and dwells there without moving on the aggregate of feeling born of tongue-contact. ... Feeling born of body-contact in the world is delightful and pleasurable; craving arises at the feeling born of body-contact and dwells there without moving on the aggregate of feeling born of body-contact. ... And feeling born of mind-contact in the world is delightful and pleasurable; craving arises at the feeling born of mind-contact and dwells there without moving on the feeling born of mind-contact.

This is speaking of the feeling of the six consciousnesses. After the six faculties contact the six objects, the feelings of the six consciousnesses arise. Beings are very attached to the feeling aggregate, the aggregate of sensation; the mind dwells on the feeling aggregate. For the sake of the feeling aggregate, they do not hesitate to create unwholesome karma. Of course, it is primarily the mind faculty that is attached to the feeling aggregate and sensations, because it is the craving of the mind faculty that causes the six consciousnesses to constantly contact and feel.

Original Text: Perception of forms in the world is delightful and pleasurable. This craving arises there and dwells there. ... Perception of sounds in the world is delightful and pleasurable. This craving arises there and dwells there. ... Perception of smells in the world is delightful and pleasurable. This craving arises there and dwells there. ... Perception of tastes in the world is delightful and pleasurable. This craving arises there and dwells there. ... Perception of tangible objects in the world is delightful and pleasurable. This craving arises there and dwells there. ... Perception of mental objects in the world is delightful and pleasurable. This craving arises there and dwells there.

Explanation: Grasping at forms in the world is delightful and pleasurable; craving arises at the point of grasping forms and dwells there without moving. ... Grasping at sounds in the world is delightful and pleasurable; craving arises at the point of grasping sounds and dwells there without moving. ... Grasping at smells in the world is delightful and pleasurable; craving arises at the point of grasping smells and dwells there without moving. ... Grasping at tastes in the world is delightful and pleasurable; craving arises at the point of grasping tastes and dwells there without moving. ... Grasping at tangible objects in the world is delightful and pleasurable; craving arises at the point of grasping tangible objects and dwells there without moving. ... And grasping at mental objects in the world is delightful and pleasurable; craving arises at the point of grasping mental objects and dwells there without moving.

After the six faculties contact the six objects and the feeling aggregate arises, the perception aggregate arises. After the mind faculty takes the sign, the six consciousnesses grasp the sign of the object. Beings are very attached to their own perception aggregate. The perception aggregate is the act of the mind faculty taking the sign of the sense object after the six consciousnesses receive the object—taking the sign of the form aggregate, the sign of the feeling aggregate, the sign of the perception aggregate, the sign of the mental formations aggregate, the sign of the consciousness aggregate, and even taking the sign of the objects of the six senses.

Original Text: Volition regarding forms in the world is delightful and pleasurable. This craving arises there and dwells there. ... Volition regarding sounds in the world is delightful and pleasurable. This craving arises there and dwells there. ... Volition regarding smells in the world is delightful and pleasurable. This craving arises there and dwells there. ... Volition regarding tastes in the world is delightful and pleasurable. This craving arises there and dwells there. ... Volition regarding tangible objects in the world is delightful and pleasurable. This craving arises there and dwells there. ... Volition regarding mental objects in the world is delightful and pleasurable. This craving arises there and dwells there.

Explanation: Mental formation regarding forms in the world is delightful and pleasurable; craving arises at the mental formation regarding forms and dwells there without moving. ... Mental formation regarding sounds in the world is delightful and pleasurable; craving arises at the mental formation regarding sounds and dwells there without moving. ... Mental formation regarding smells in the world is delightful and pleasurable; craving arises at the mental formation regarding smells and dwells there without moving. ... Mental formation regarding tastes in the world is delightful and pleasurable; craving arises at the mental formation regarding tastes and dwells there without moving. ... Mental formation regarding tangible objects in the world is delightful and pleasurable; craving arises at the mental formation regarding tangible objects and dwells there without moving. ... And mental formation regarding mental objects in the world is delightful and pleasurable; craving arises at the mental formation regarding mental objects and dwells there without moving.

After the six faculties contact the six objects, and the mind faculty discriminates and grasps the six objects, the mental formations aggregate arises; the six consciousnesses then create bodily, verbal, and mental actions. The mind faculty of beings delights in the mental formations aggregate, liking the constant creation of bodily, verbal, and mental actions. Mental formation regarding forms, sounds, smells, tastes, tangible objects, and mental objects refers to the acts of grasping and creating regarding the objects of the six senses. These acts of creation are what the mind faculty delights in; they are the result of the mind faculty's decisive choice. Future karmic results will arise from these actions.

Original Text: Craving for forms in the world is delightful and pleasurable. This craving arises there and dwells there. ... Craving for sounds in the world is delightful and pleasurable. This craving arises there and dwells there. ... Craving for smells in the world is delightful and pleasurable. This craving arises there and dwells there. ... Craving for tastes in the world is delightful and pleasurable. This craving arises there and dwells there. ... Craving for tangible objects in the world is delightful and pleasurable. This craving arises there and dwells there. ... Craving for mental objects in the world is delightful and pleasurable. This craving arises there and dwells there.

Explanation: Craving for forms in the world is delightful and pleasurable; craving arises at the point of craving for forms and dwells there without moving. ... Craving for sounds in the world is delightful and pleasurable; craving arises at the point of craving for sounds and dwells there without moving. ... Craving for smells in the world is delightful and pleasurable; craving arises at the point of craving for smells and dwells there without moving. ... Craving for tastes in the world is delightful and pleasurable; craving arises at the point of craving for tastes and dwells there without moving. ... Craving for tangible objects in the world is delightful and pleasurable; craving arises at the point of craving for tangible objects and dwells there without moving. ... And craving for mental objects in the world is delightful and pleasurable; craving arises at the point of craving for mental objects and dwells there without moving.

The mental state of craving for the objects of the six senses is also what beings cherish and are unwilling to relinquish; therefore, beings also delight in craving for the six sense objects.

Original Text: Initial application of mind to forms in the world is delightful and pleasurable. This craving arises there and dwells there. ... Initial application of mind to sounds in the world is delightful and pleasurable. This craving arises there and dwells there. ... Initial application of mind to smells in the world is delightful and pleasurable. This craving arises there and dwells there. ... Initial application of mind to tastes in the world is delightful and pleasurable. This craving arises there and dwells there. ... Initial application of mind to tangible objects in the world is delightful and pleasurable. This craving arises there and dwells there. ... Initial application of mind to mental objects in the world is delightful and pleasurable. This craving arises there and dwells there.

Explanation: Seeking forms in the world is delightful and pleasurable; craving arises at the point of seeking forms and dwells there without moving. ... Seeking sounds in the world is delightful and pleasurable; craving arises at the point of seeking sounds and dwells there without moving. ... Seeking smells in the world is delightful and pleasurable; craving arises at the point of seeking smells and dwells there without moving. ... Seeking tastes in the world is delightful and pleasurable; craving arises at the point of seeking tastes and dwells there without moving. ... Seeking tangible objects in the world is delightful and pleasurable; craving arises at the point of seeking tangible objects and dwells there without moving. ... And seeking mental objects in the world is delightful and pleasurable; craving arises at the point of seeking mental objects and dwells there without moving.

Because beings delight in the objects of the six senses, to satisfy their craving minds, they constantly pursue the six sense objects, seeking out the six sense objects, unwilling to abandon or relinquish their seeking mind. Therefore, beings, life after life, are constantly pursuing and seeking the objects of the six senses.

Original Text: Sustained application of mind to forms in the world is delightful and pleasurable. This craving arises there and dwells there. ... Sustained application of mind to sounds in the world is delightful and pleasurable. This craving arises there and dwells there. ... Sustained application of mind to smells in the world is delightful and pleasurable. This craving arises there and dwells there. ... Sustained application of mind to tastes in the world is delightful and pleasurable. This craving arises there and dwells there. ... Sustained application of mind to tangible objects in the world is delightful and pleasurable. This craving arises there and dwells there. ... Sustained application of mind to mental objects in the world is delightful and pleasurable. This craving arises there and dwells there. O bhikkhus, this is called the Noble Truth of the Origin of Suffering.

Explanation: The mind silently waiting for the appearance of forms in the world is delightful and pleasurable; craving arises at the point of waiting for forms and dwells there without moving. The mind silently waiting for the appearance of sounds in the world is delightful and pleasurable; craving arises at the point of waiting for sounds and dwells there without moving. The mind silently waiting for the appearance of smells in the world is delightful and pleasurable; craving arises at the point of waiting for smells and dwells there without moving. The mind silently waiting for the appearance of tastes in the world is delightful and pleasurable; craving arises at the point of waiting for tastes and dwells there without moving. The mind silently waiting for the appearance of tangible objects in the world is delightful and pleasurable; craving arises at the point of waiting for tangible objects and dwells there without moving. The mind silently waiting for the appearance of mental objects in the world is delightful and pleasurable; craving arises at the point of waiting for mental objects and dwells there without moving.

Beings' craving for and pursuit of the objects of the six senses initially involve coarse seeking behavior. After seeking for a while, feeling close to attainment, they begin to wait, attentively waiting and observing for the appearance of the six sense objects. Due to these acts of craving, beings accumulate the seeds of birth and death karma, and in future lives, the suffering results of birth and death will arise.