7.2. The Source of Dukkha
katamo cāvuso, dukkhasamudayo? yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā, seyyathidaṃ, kāmataṇhā bhavataṇhā vibhavataṇhā – ayaṃ vuccatāvuso, dukkhasamudayo.
katamo cāvuso, dukkhanirodho? yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo – ayaṃ vuccatāvuso, dukkhanirodho.
MN9 sammādiṭṭhisuttaṃ
What, sir is the source of dukkha? Whatever craving there is that is conducive to renewed existence, accompanied by delight and desire, namely the craving for sensual pleasures, the craving for existence, and the craving for nonexistence, this is called the source of dukkha.
This same idea is expressed in numerous different ways in the suttas, appealing to the character of different people. Here the source of dukkha is expressed as nandī, taking delight, taking pleasure, enjoyment.
santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. nandisamudayā dukkhasamudayo, migajālāti vadāmi
SN35.64 dutiyamigajālasutta
Migajāla, there are visible forms that are pleasing, desirable, attractive, endearing, sensual and enticing. If a monk is pleased with them, welcomes them and clings to them… then delight arises. Delight, I say, is the source of dukkha.
This is famously expressed in the most succinct manner in the very first sutta of the Majjhima Nikāya.
nandī dukkhassa mūlanti
MN1 mūlapariyāyasutta
Delight is the source of dukkha.
This exact same idea is also expressed in terms of the six senses we are so familiar with by now.
katamo ca, bhikkhave, dukkhassa samudayo? cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. tiṇṇaṃ saṅgati phasso. phassapaccayā vedanā, vedanāpaccayā taṇhā. ayaṃ kho, bhikkhave, dukkhassa samudayo.
…
katamo ca, bhikkhave, dukkhassa atthaṅgamo? cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. tiṇṇaṃ saṅgati phasso. phassapaccayā vedanā, vedanāpaccayā taṇhā. tassāyeva taṇhāya asesavirāganirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. evametassa kevalassa dukkhakkhandhassa nirodho hoti. ayaṃ kho, bhikkhave, dukkhassa atthaṅgamo.
SN12.43 dukkhasuttaṃ
And what, monks is the source of dukkha. Dependent on the eye and visible forms, visual consciousness arises. The meeting of the three is a conscious experience. Dependent on conscious experience, vedanā arises. Dependent on vedanā there is craving. This is the source of dukkha.
…
And what, monks is the disappearance of dukkha. Dependent on the eye and visible forms, visual consciousness arises. The meeting of the three is a conscious experience. Dependent on conscious experience, vedanā arises. Dependent on vedanā there is craving. From the complete and utter fading and ending of that very craving, grasping ends. From the ending of grasping, becoming ends. From the ending of becoming, birth ends. From the ending of birth, old age and death ends, from the ending of old age and death, grief, wailing, pain, suffering and trouble ends. There is an ending of this entire mountain of dukkha. This, monks, is the disappearance of dukkha.
To understand dukkha we need to see how it arises within experience, the exact point it begins. Understanding that our response to vedanā is the critical point in the chain of dependent origination, we must learn to break the chain right there.
Meditation on the source of dukkha
In a very practical way, let's explore the source of dukkha and learn to cut it off at the root.
Transcript
intro
Let's pay attention to whatever experience is arising right now.
With each new experience, new vedanā arises.
In response to the vedanā, craving can arise, aversion can arise, ignorance can arise.
This liking and disliking, this wanting and not wanting, this desire and aversion, right here, this is the source from which all dukkha arises.
Knowing that this is the source of dukkha, right there, remove it from the mind.
Drop it! Abandon it! Let it go immediately!
What remains when you remove it?
There remains a calm and balanced mind, simple observing experience.
When the mind is alert, when the mind is calm, when the mind is non-reactive, you are cutting off dukkha at the very source.
This is a delicate operation. This is a surgical operation in the mind to remove dukkha at the source.
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sukha
Each and every new conscious experience produces vedanā.
In response to pleasant vedanā, attraction, liking, wanting, desiring, or craving can arise.
Knowing that this is the source of dukkha, right there, remove that craving.
Drop it! Abandon it! Let it go immediately!
What remains when you remove it?
A calm and balanced mind remains, observing experience.
When the mind is alert, when the mind is calm, when the mind is non-reactive, you are cutting off dukkha at the very source.
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dukkha
Pay attention to what you experiencing.
Each and every new conscious experience produces vedanā.
In response to unpleasant vedanā, discomfort, resistance, repulsion, aversion, disliking, irritation, hatred or even anger can arise.
Knowing that this is the source of dukkha, right there, remove that aversion.
Drop it! Abandon it! Let it go immediately!
What remains when you remove it?
A calm and balanced mind remains, observing experience.
When the mind is alert, when the mind is calm, when the mind is non-reactive, you are cutting off dukkha at the very source.
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adukkhamasukha
Pay attention to what you experiencing.
Each and every new conscious experience produces vedanā.
In response to neutral vedanā, ignoring, not knowing, or unawareness can arise.
Knowing that this is the source of dukkha, right there, remove that ignoring.
Drop it! Abandon it! Let it go immediately!
What remains when you remove it?
A calm and balanced mind remains, observing experience.
When the mind is alert, when the mind is calm, when the mind is non-reactive, you are cutting off dukkha at the very source.
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eye
When seeing a sight, pleasant, unpleasant or neutral vedanā arises.
In response to vedanā, there is the tendency towards liking, disliking or ignoring.
Knowing that this is the source of dukkha, right there, remove the liking, remove the disliking, remove the ignoring.
Drop it! Abandon it! Let it go immediately!
What remains when you remove it?
A calm and balanced mind remains, simply observing experience.
When the mind is alert, when the mind is calm, when the mind is non-reactive, you are cutting off dukkha at the very source.
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ear
When hearing a sound, pleasant, unpleasant or neutral vedanā arises.
In response to vedanā, there is the tendency towards liking, disliking or ignoring.
Knowing that this is the source of dukkha, right there, remove the liking, remove the disliking, remove the ignoring.
Drop it! Abandon it! Let it go immediately!
What remains when you remove it?
A calm and balanced mind remains, simply observing experience.
When the mind is alert, when the mind is calm, when the mind is non-reactive, you are cutting off dukkha at the very source.
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nose
When smelling something, pleasant, unpleasant or neutral vedanā arises.
In response to vedanā, there is the tendency towards liking, disliking or ignoring.
Knowing that this is the source of dukkha, right there, remove the liking, remove the disliking, remove the ignoring.
Drop it! Abandon it! Let it go immediately!
What remains when you remove it?
A calm and balanced mind remains, simply observing experience.
When the mind is alert, when the mind is calm, when the mind is non-reactive, you are cutting off dukkha at the very source.
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tongue
When tasting something, pleasant, unpleasant or neutral vedanā arises.
In response to vedanā, there is the tendency towards liking, disliking or ignoring.
Knowing that this is the source of dukkha, right there, remove the liking, remove the disliking, remove the ignoring.
Drop it! Abandon it! Let it go immediately!
What remains when you remove it?
A calm and balanced mind remains, simply observing experience.
When the mind is alert, when the mind is calm, when the mind is non-reactive, you are cutting off dukkha at the very source.
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body
When feeling a physical sensation, pleasant, unpleasant or neutral vedanā arises.
In response to vedanā, there is the tendency towards liking, disliking or ignoring.
Knowing that this is the source of dukkha, right there, remove the liking, remove the disliking, remove the ignoring.
Drop it! Abandon it! Let it go immediately!
What remains when you remove it?
A calm and balanced mind remains, simply observing experience.
When the mind is alert, when the mind is calm, when the mind is non-reactive, you are cutting off dukkha at the very source.
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mind
When knowing a mental experience, pleasant, unpleasant or neutral vedanā arises.
In response to vedanā, there is the tendency towards liking, disliking or ignoring.
Knowing that this is the source of dukkha, right there, remove the liking, remove the disliking, remove the ignoring.
Drop it! Abandon it! Let it go immediately!
What remains when you remove it?
A calm and balanced mind remains, simply observing experience.
When the mind is alert, when the mind is calm, when the mind is non-reactive, you are cutting off dukkha at the very source.
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open awareness
Pay attention to whatever experience is arising right now.
With each new experience, new vedanā arises.
In response to vedanā, there is the tendency towards liking, disliking or ignoring.
Knowing that this is the source of dukkha, right there, remove the liking, remove the disliking, remove the ignoring.
Drop it! Abandon it! Let it go immediately!
What remains when you remove it?
A calm and balanced mind remains, simply observing experience.
When the mind is alert, when the mind is calm, when the mind is non-reactive, you are cutting off dukkha at the very source.
This is a delicate operation. This is a surgical operation in the mind to cut out dukkha at the root.
Continue with this meditation ardently for the next day, removing dukkha at the source.
Q&A
Q: Do you have any questions or doubts at this point?