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

Chapter 5: Contemplating Dharmas and Dwelling Therein

Section 5: Contemplating the Dharma of the Four Noble Truths and Dwelling Therein

I. Contemplating the Noble Truth of Suffering and Dwelling Therein

Original text:复次。诸比丘。比丘即于四圣谛法。观法而住。然。诸比丘。比丘如何即于四圣谛法观法而住耶。于此。诸比丘。比丘如实知此是苦。如实知此是苦之集。如实知此是苦之灭。如实知此是到苦灭之道。然。诸比丘。苦谛者何耶。生是苦。老是苦，病是苦。死是苦。忧悲苦恼闷是苦。求不得是苦。约略言之。五取蕴是苦。

Explanation: Continuing on, O bhikkhus, a bhikkhu should contemplate dharmas and dwell therein with respect to the dharma of the Four Noble Truths. Then, O bhikkhus, how does a bhikkhu contemplate dharmas and dwell therein with respect to the dharma of the Four Noble Truths? This question should be answered as follows: O bhikkhus, a bhikkhu should truly understand what suffering is, truly understand what the arising of suffering is, truly understand what the cessation of suffering is, and truly understand what the path that should be cultivated to end suffering is. Then, O bhikkhus, what is the true principle of the noble truth of suffering? Birth is suffering, aging is suffering, illness is suffering, death is suffering, sorrow, grief, distress, and dejection are all suffering, not getting what one seeks is also suffering; in brief, the five grasping aggregates are all suffering.

Original text:复次。诸比丘。生者何耶。于到处之生类中。有诸众生之生出产。入胎转生。诸蕴之显现。内外诸处之摄受。诸比丘。此名为生。复次。诸比丘。老者何耶。于到处之生类中。有诸众生之年老老耄。齿落头发白。皱纹皮肤。寿命短缩。诸根熟衰。诸比丘。此名为老。

Explanation: Continuing on, O bhikkhus, what is birth? Among the classes of living beings in all realms, there are many sentient beings who are born, emerge from the womb, enter the womb, are reborn, and in whom the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of volitional formations, and the aggregate of consciousness manifest, with the appropriation of the inner six sense bases and the outer six sense bases—these constitute birth. Speaking further, O bhikkhus, what is aging? Among the classes of living beings in all realms, there are many sentient beings who have grown old and decrepit, whose teeth have fallen out and hair turned white, whose skin is wrinkled, whose lifespan is growing shorter, and whose faculties—eye, ear, nose, tongue, and body—have matured and declined. O bhikkhus, these are called aging.　

Original text:复次。诸比丘。死者何耶。于到处之生类中。有诸众生之消失散灭。破坏灭亡。消灭死殁。命终诸蕴之破坏。死尸之放弃。诸比丘。此名为死。复次。诸比丘。忧者何耶。诸比丘。有俱若干不幸。被若干苦法所恼。忧愁感内忧内怆。诸比丘。此名为忧。复次。诸比丘。悲者何耶。诸比丘。有俱若干不幸。被若干苦法所恼。叹悲叹息悲哀悲叹悲痛。诸比丘。此名为悲。

Explanation: Continuing on, O bhikkhus, what is death? Among the classes of living beings in all realms, there are many sentient beings who vanish, disperse, break apart, perish, are extinguished, whose lives come to an end and who die, and whose five aggregates are destroyed at the end of life, with their corpses abandoned—O bhikkhus, this is death. Continuing on, O bhikkhus, what is sorrow? O bhikkhus, where there are various degrees of misfortune, being afflicted by various painful dharmas, there is a feeling of sorrow, with the mind feeling grief-stricken and desolate—this is sorrow. Further, O bhikkhus, what is grief? O bhikkhus, when one encounters various misfortunes and is afflicted by sufferings, there arise in the mind lamentation, sighing, sorrow, wailing, and anguish—O bhikkhus, this is grief.

Original text:复次。诸比丘。苦者何耶。诸比丘。关于身之苦痛。身之不快。由身触所生之苦痛。及不快之感受。诸比丘。此名为苦。复次。诸比丘。恼者何耶。诸比丘。关于心之苦痛。于心不快。由意触所生之苦痛。及不快之感受。诸比丘。此名为恼。复次。诸比丘。闷者何耶。诸比丘。有俱若干不幸。被苦法所恼。失望沮丧。气馁愁闷。诸比丘。此名为闷。

Explanation: Continuing on, O bhikkhus, what is suffering? O bhikkhus, suffering is bodily pain, bodily discomfort, the pain produced by bodily contact, and the unpleasant feeling that arises—this is suffering. Speaking further, O bhikkhus, what is distress? Distress is mental pain, mental displeasure and unhappiness, the pain produced by the mind consciousness contacting mental objects and the unpleasant feeling that arises—O bhikkhus, this is distress. Further, O bhikkhus, what is dejection? O bhikkhus, having encountered various misfortunes, with the mind afflicted by these painful things, one feels disappointed, dejected, discouraged, and melancholy—O bhikkhus, this is dejection.

Original text:然。诸比丘。求不得苦者何耶。诸比丘。于生法之众生。生如是欲求。我等实非于生法之下。我等不愿意生来。然。不得此欲求。此为求不得苦。诸比丘。于老法之众生。生如是欲求。我等实非于老法之下。我等不愿意老来。然。不得此欲求。此为求不得苦。

Explanation: Then, O bhikkhus, what is the suffering of not getting what one seeks? O bhikkhus, for sentient beings in a state of being alive, such a desire arises in their minds: "We truly do not wish to be within life; we do not wish to be born and live." Yet they cannot obtain this desire—this is the suffering of not getting what one seeks. O bhikkhus, for sentient beings in a state of aging, such a desire arises in their minds: "We truly do not wish to be within aging; we do not wish to grow old." Yet they cannot obtain this desire—this is the suffering of not getting what one seeks.

Original text:乃至诸比丘。于病法之众生。生如是欲求。我等实非于病法之下。我等不愿意病来。然。不得此欲求。此为求不得苦。乃至诸比丘。于死法之众生。生如是欲求。我等实非于死法之下。我等不愿意死来。然。不得此欲求。此为求不得苦。乃至。诸比丘。于忧悲苦恼闷法之众生。生如是之欲求。我等实非于忧悲恼闷法之下。我等不愿意忧悲苦恼闷法之来。然。不得此欲求。此为求不得苦。

Explanation: O bhikkhus, furthermore, for sentient beings in the midst of the suffering of illness, such a desire arises in their minds: "We truly do not wish to be within the suffering of illness; we do not wish to fall ill." Yet they cannot obtain this desire—this is the suffering of not getting what one seeks. O bhikkhus, furthermore, for sentient beings on the verge of death, such a desire arises in their minds: "We truly do not wish to be within death; we do not wish to die." Yet they cannot obtain this desire—this is the suffering of not getting what one seeks.

O bhikkhus, furthermore, for sentient beings within sorrow, grief, distress, and dejection, such a desire arises in their minds: "We truly do not wish to be within sorrow, grief, distress, and dejection; we do not wish for there to be any more sorrow, grief, distress, and dejection." Yet they cannot obtain this desire—this is the suffering of not getting what one seeks.

Original text:然。诸比丘。约略而言。五取蕴之苦者何耶。如次之色取蕴。受取蕴。想取蕴。行取蕴。识取蕴。诸比丘。约略而言。此等名为五取蕴之苦。诸比丘。此亦名为苦圣谛。

Explanation: In summary, O bhikkhus, briefly speaking, what is the suffering of the five grasping aggregates? The aggregates that sentient beings successively grasp: the aggregate of form that is grasped, the aggregate of feeling that is grasped, the aggregate of perception that is grasped, the aggregate of volitional formations that is grasped, and the aggregate of consciousness that is grasped. Briefly speaking, where there is grasping there is suffering, where there is clinging there is suffering; failing to grasp and failing to cling is even more suffering—this is the suffering of the five grasping aggregates. O bhikkhus, this is also called the Noble Truth of Suffering.

II. Contemplating the Noble Truth of the Arising of Suffering and Dwelling Therein

Original text:然。诸比丘。苦集圣谛者何耶。此爱能引导再生。有俱喜贪。到处为追求满足。即欲爱有爱无有爱。复次。诸比丘。彼爱于何处生起。于何处止住耶。凡于世间有可爱可喜者。此爱即于此处生起。于此处止住。

Explanation: Then, O bhikkhus, what does the Noble Truth of the Arising of Suffering mean? All craving in this life can lead to rebirth; when reborn into the three realms, whatever one contacts is accompanied by delight and craving, chasing everywhere to satisfy one's craving—that is, craving for the dharmas of the desire realm, craving for the dharmas of the form realm, and craving for the dharmas of the formless realm; everything pursued is for the sake of satisfying one's own craving mentality. The afflictions of this present life can accumulate karmic seeds and induce the suffering retribution of future lives—this is the truth of the arising of suffering.

Speaking further, O bhikkhus, where does the craving in the mind arise, and where does it dwell and come to rest? Wherever in the world there exist things that are lovable and delightful, this craving arises right there and dwells right there. Whatever dharma one delights in, the mind comes to rest on that dharma, and the mind is bound by that dharma, unable to attain liberation.

Original text:何者于世间为可爱可喜耶。眼于世间为可爱可喜也。此爱即于此处生起。于此处止住。耳于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至鼻于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至舌于世间为可爱可喜也。此爱即于此处生起。于此处止住。身于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至意于世间为可爱可喜者。此爱即于此处生起。于此处止住。

Explanation: What are the lovable and delightful dharmas in the world? The eye faculty is a lovable and delightful dharma in the world; craving arises at the eye faculty and stops there, unmoving. The ear faculty is a lovable and delightful dharma in the world; craving arises at the ear faculty and dwells there, unmoving. The nose faculty is a lovable and delightful dharma in the world; craving arises at the nose faculty and dwells there, unmoving. The tongue faculty is a lovable and delightful dharma in the world; craving arises at the tongue faculty and dwells there, unmoving. The body faculty is a lovable and delightful dharma in the world; craving arises at the body faculty and dwells there, unmoving. Furthermore, the manas is a lovable and delightful dharma in the world; craving arises at the manas and dwells there, unmoving.

This is speaking of the six faculties. Sentient beings love the six faculties because the six faculties can contact the six sense objects and can be used for their own purposes. Therefore the mind dwells on the six faculties, constantly using them. Who is it that uses the six faculties? It is the manas that loves and uses the six faculties, including loving and using the manas itself, causing itself to continually engage in attention, contact, feeling, perception, and deliberation (manasikāra), so as to continually grasp at the realms of the six sense objects.

Original text:色于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至声于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至香于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至味于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至触于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至法于世间为可爱可喜也。此爱即于此处生起。于此处止住。

Explanation: Form objects are lovable and delightful dharmas in the world; craving arises at form objects and dwells there, unmoving. Sound objects are lovable and delightful dharmas in the world; craving arises at sound objects and dwells there, unmoving. Odor objects are lovable and delightful dharmas in the world; craving arises at odor objects and dwells there, unmoving. Taste objects are lovable and delightful dharmas in the world; craving arises at taste objects and dwells there, unmoving. Tangible objects are lovable and delightful dharmas in the world; craving arises at tangible objects and dwells there, unmoving. Mental objects are lovable and delightful dharmas in the world; craving arises at mental objects and dwells there, unmoving.

This is saying that the six sense objects are lovable and delightful dharmas, because the six objects can be used by sentient beings, and all sentient beings crave the six objects. Who delights in the dharmas of the six objects? It is the manas that delights in the dharmas of the six objects, craves the dharmas of the six objects, and continually grasps at the six objects.

Original text:眼识于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至耳识于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至鼻识于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至舌识于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至身识于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至意识于世间为可爱可喜者。此爱即于此处生起。于此处止住。

Explanation: Eye consciousness is a lovable and delightful dharma in the world; craving arises at eye consciousness and dwells there, unmoving. Furthermore, ear consciousness is a lovable and delightful dharma in the world; craving arises at ear consciousness and dwells there, unmoving. Furthermore, nose consciousness is a lovable and delightful dharma in the world; craving arises at nose consciousness and dwells there, unmoving. Furthermore, tongue consciousness is a lovable and delightful dharma in the world; craving arises at tongue consciousness and dwells there, unmoving. Furthermore, body consciousness is a lovable and delightful dharma in the world; craving arises at body consciousness and dwells there, unmoving. Furthermore, mind consciousness is a lovable and delightful dharma in the world; craving arises at mind consciousness and dwells there, unmoving.

This is saying that the six consciousnesses are lovable and delightful dharmas, because the six consciousnesses can recognize the six objects, grasp the six objects, use the six objects, and enjoy the six objects; therefore sentient beings love the six consciousnesses and are attached to them. Who delights in the six consciousnesses? It is the manas that delights in the six consciousnesses and grasps at them, causing the six consciousnesses to continually engage in attention, contact, feeling, perception, and deliberation toward the six objects; ultimately it is through the six consciousnesses that the six objects are grasped. The six consciousnesses are the tools the manas uses to grasp the six objects; without these tools, the manas can do nothing. Therefore the manas is unwilling to let the six consciousnesses cease, and that is why cultivating meditative concentration is so very difficult.

Original text:眼触于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至耳触于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至鼻触于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至舌触于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至身触于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至意触于世间为可爱可喜者。此爱即于此处生起。于此处止住。

Explanation: Eye contact with form is a lovable and delightful dharma in the world; craving arises at eye contact and dwells there, unmoving. Furthermore, ear contact with sound is a lovable and delightful dharma in the world; craving arises at ear contact and dwells there, unmoving. Furthermore, nose contact with odors is a lovable and delightful dharma in the world; craving arises at nose contact and dwells there, unmoving. Furthermore, tongue contact with tastes is a lovable and delightful dharma in the world; craving arises at tongue contact and dwells there, unmoving. Furthermore, body contact with tangibles is a lovable and delightful dharma in the world; craving arises at body contact and dwells there, unmoving. Furthermore, mental contact with mental objects is a lovable and delightful dharma in the world; craving arises at mental contact and dwells there, unmoving.

This is saying that the twelve sense bases are lovable and delightful dharmas: the six faculties contact the six objects, after which the six consciousnesses are born, and the six objects can then be enjoyed; therefore all sentient beings crave the twelve sense bases. Of course, in the final analysis it is still the craving and delight of the manas, in order to continually grasp at the realms of the sense objects.

Original text:眼触所生之受于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至耳触所生之受于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至鼻触所生之受于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至舌触所生之受于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至身触所生之受于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至意触所生之受于世间为可爱可喜者。此爱即于此处生起。于此处止住。

Explanation: The feeling born of eye contact is lovable and delightful in the world; craving arises at the feeling born of eye contact and comes to rest there, unmoving, at the aggregate of feeling born of eye contact. Furthermore, the feeling born of ear contact is lovable and delightful in the world; craving arises at the feeling born of ear contact and comes to rest there, unmoving. Furthermore, the feeling born of nose contact is lovable and delightful in the world; craving arises at the aggregate of feeling born of nose contact and comes to rest at the aggregate of feeling born of nose contact;

furthermore, the aggregate of feeling born of tongue contact is lovable and delightful in the world; craving arises at the aggregate of feeling born of tongue contact and comes to rest there. Furthermore, the aggregate of feeling born of body contact is lovable and delightful in the world; craving arises at the aggregate of feeling born of body contact and comes to rest there. Furthermore, the aggregate of feeling born of mental contact is lovable and delightful in the world; craving arises at the feeling born of mental contact and comes to rest there, unmoving.

This is speaking of the feelings of the six consciousnesses: after the six faculties contact the six objects, the feelings of the six consciousnesses are born. Sentient beings all crave feelings and the aggregate of feeling very much; their minds dwell on the aggregate of feeling, and for the sake of the aggregate of feeling they do not hesitate to commit unwholesome karma. Of course, what primarily craves the aggregate of feeling and feelings is still the manas; it is because of the manas's craving that the six consciousnesses are made to continually contact and feel.

Original text:色想于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至声想于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至香想于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至味想于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至触想于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至法想于世间为可爱可喜者。此爱即于此处生起。于此处止住。

Explanation: The grasping at form objects is lovable and delightful in the world; craving arises at the grasping of form objects and comes to rest there, unmoving. Furthermore, the grasping at sound objects is lovable and delightful in the world; craving arises at the grasping of sound objects and comes to rest there, unmoving. Furthermore, the grasping at odor objects is lovable and delightful in the world; craving arises at the grasping of odor objects and comes to rest there, unmoving. Furthermore, the grasping at taste objects is lovable and delightful in the world; craving arises at the grasping of taste objects, unmoving, and comes to rest there, unmoving. Furthermore, the grasping at tangible objects is lovable and delightful in the world; craving arises at the grasping of tangible objects and comes to rest there, unmoving. Furthermore, the grasping at mental objects is lovable and delightful in the world; craving arises at the grasping of mental objects and comes to rest there, unmoving.

After the six faculties contact the six objects and the aggregate of feeling is born, the aggregate of perception is born. After the manas takes up the marks, the six consciousnesses will grasp at the realm-marks of the six objects; sentient beings all crave their own aggregate of perception. The aggregate of perception is the manas's activity of taking up the marks of the sense objects after the six consciousnesses receive the object-realms: taking up the marks of the aggregate of form, taking up the marks of the aggregate of feeling, taking up the marks of the aggregate of perception, taking up the marks of the aggregate of volitional formations, taking up the marks of the aggregate of consciousness, and even taking up the marks of the realms of the six sense objects.

Original text:色思于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至声思于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至香思于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至味思于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至触思于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至法思于世间为可爱可喜者。此爱即于此处生起。于此处止住。

Explanation: The volitional activity toward form dharmas is lovable and delightful in the world; craving arises at the volitional activity toward form dharmas and comes to rest there, unmoving. Furthermore, the volitional activity toward sound dharmas is lovable and delightful in the world; craving arises at the volitional activity toward sound dharmas and comes to rest there, unmoving. Furthermore, the volitional activity toward odor dharmas is lovable and delightful in the world; craving arises at the volitional activity toward odor dharmas and comes to rest there, unmoving. Furthermore, the volitional activity toward taste dharmas is lovable and delightful in the world; craving arises at the volitional activity toward taste dharmas and comes to rest there, unmoving. Furthermore, the volitional activity toward tangible dharmas is lovable and delightful in the world; craving arises at the volitional activity toward tangible dharmas and comes to rest there, unmoving. Furthermore, the volitional activity toward mental objects is lovable and delightful in the world; craving arises at the volitional activity toward mental objects and comes to rest there, unmoving.

When the six faculties contact the six objects and the manas deliberates and grasps the six objects, the aggregate of volitional formations is born, and the six consciousnesses will then carry out bodily, verbal, and mental actions. Sentient beings' manas all love the aggregate of volitional formations and love continually carrying out bodily, verbal, and mental actions. The deliberation (manasikāra) toward form, sound, odor, taste, tangibles, and mental objects is the activity of grasping at and acting upon the realms of the six objects; these activities are what the manas delights in and are the result of the manas's decisions as the master, and the future karmic retribution will arise from these karmic actions.

Original text:色爱于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至声爱于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至香爱于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至味爱于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至触爱于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至法爱于世间为可爱可喜者。此爱即于此处生起。于此处止住。

Explanation: The craving for form objects is lovable and delightful in the world; craving arises at the craving for form objects and comes to rest there, unmoving. Furthermore, the craving for sound objects is lovable and delightful in the world; craving arises at the craving for sound objects and comes to rest there, unmoving. Furthermore, the craving for odor objects is lovable and delightful in the world; craving arises at the craving for odor objects and comes to rest there, unmoving. Furthermore, the craving for taste objects is lovable and delightful in the world; craving arises at the craving for taste objects and comes to rest there, unmoving. Furthermore, the craving for tangible objects is lovable and delightful in the world; craving arises at the craving for tangible objects and comes to rest there, unmoving. Furthermore, the craving for mental objects is lovable and delightful in the world; craving arises at the craving for mental objects and comes to rest there, unmoving.

The mental activity of craving the realms of the six objects is also something sentient beings cherish and treasure and are unwilling to abandon; therefore sentient beings also delight in the craving for the six objects.

Original text:色寻于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至声寻于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至香寻于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至味寻于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至触寻于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至法寻于世间为可爱可喜者。此爱即于此处生起。于此处止住。

Explanation: Seeking after form dharmas is lovable and delightful in the world; craving arises at the seeking of form dharmas and comes to rest there, unmoving. Furthermore, seeking after sound dharmas is lovable and delightful in the world; craving arises at the seeking of sound dharmas and comes to rest there, unmoving. Furthermore, seeking after odor dharmas is lovable and delightful in the world; craving arises at the seeking of odor dharmas and comes to rest there, unmoving. Furthermore, seeking after taste dharmas is lovable and delightful in the world; craving arises at the seeking of taste dharmas and comes to rest there, unmoving. Seeking after tangible dharmas is lovable and delightful in the world; craving arises at the seeking of tangible dharmas and comes to rest there, unmoving. Seeking after mental objects is lovable and delightful in the world; craving arises at the seeking of mental objects and comes to rest there, unmoving.

Because sentient beings love the realms of form, sound, odor, taste, tangibles, and mental objects, in order to satisfy their own craving mentality they will continually pursue and seek out the realms of the six objects, unwilling to give up or relinquish their seeking mind; therefore sentient beings, life after life, continually pursue and seek the realms of the six objects.

Original text:色伺于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至声伺于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至香伺于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至味伺于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至触伺于世间为可爱可喜也。此爱即于此处生起。于此处止住。乃至法伺于世间为可爱可喜者。此爱即于此处生起。于此处止住。诸比丘。此名为苦集圣谛。

Explanation: Waiting with an unmoving mind for form dharmas to appear is lovable and delightful in the world; craving arises at the waiting for form dharmas and comes to rest there, unmoving. Waiting with an unmoving mind for sound dharmas to appear is lovable and delightful in the world; craving arises at the waiting for sound dharmas and comes to rest there, unmoving. Waiting with an unmoving mind for odor dharmas to appear is lovable and delightful in the world; craving arises at the waiting for odor dharmas and comes to rest there, unmoving. Waiting with an unmoving mind for taste dharmas to appear is lovable and delightful in the world; craving arises at the waiting for taste dharmas and comes to rest there, unmoving. Waiting with an unmoving mind for tangible dharmas to appear is lovable and delightful in the world; craving arises at the waiting for tangible dharmas and comes to rest there, unmoving. Waiting with an unmoving mind for mental objects to appear is lovable and delightful in the world; craving arises at the waiting for mental objects and comes to rest there, unmoving.

Sentient beings' craving and pursuit of the realms of the six objects begins as relatively coarse seeking behavior; when the seeking has gone on for a while and they feel they are about to obtain the object, they begin to wait, carefully and attentively awaiting the appearance of the realms of the six objects. Because of these craving behaviors, sentient beings accumulate the karmic seeds of birth and death, and in future lives they will undergo the suffering retribution of birth and death.