“Bhikkhus, these are the Four Noble Truths. What four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of the |way of practice leading to the ending of suffering::i.e. the noble eightfold path [dukkhanirodhagāmī]|.
And what, bhikkhus, is the Noble Truth of suffering? It should be said: ‘The five aggregates subject to clinging.’ Namely: the |form aggregate subject to clinging::attaching to the physical body or external objects as part of one‘s identity or as something that provides lasting satisfaction [rūpupādānakkhandha]|, the |feeling aggregate subject to clinging::becoming attached to feelings of pleasure, resisting or rejecting feelings of pain, and becoming indifferent or unaware of neutral feelings. This clinging leads to grasping after pleasant sensations, aversion to painful ones, and ignorance of neutral feelings [vedanupādānakkhandha]|, the |perception aggregate subject to clinging::becoming attached to how one interprets and perceives things — believing one’s perceptions are fixed, true, or part of our self. It can also involve attaching to concepts, labels, and judgments that arise from perception. [saññupādānakkhandha]|, the |volitional formations aggregate subject to clinging::attachment to, or identification with one‘s intentions, emotions, and decisions as part of ”who I am.“ This creates a strong sense of self around one’s volitional activities, as if ”I am the one who wills, chooses, or acts.“ [saṅkhārupādānakkhandha]|, and the |consciousness aggregate subject to clinging::attachment to, or identification with, quality of awareness — subjective awareness of experiences and the knowing of objects through the six sense doors [sight, sound, smell, taste, touch, and mind] [viññāṇupādānakkhandha]|. This, bhikkhus, is called the Noble Truth of suffering.
And what, bhikkhus, is the Noble Truth of the arising of suffering? It is this |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| that leads to renewed existence, accompanied by |delight::pleasure, enjoyment, relish [nandi]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, seeking delight here and there; that is, craving for sensual pleasures, |craving for existence::craving for becoming [bhavataṇhā]|, and |craving for non-existence::craving for annihilation, craving for something to not exist [vibhavataṇhā]|. This, bhikkhus, is called the Noble Truth of the arising of suffering.
And what, bhikkhus, is the Noble Truth of the ending of suffering? It is the complete fading away and ending of that very craving, giving it up, relinquishing it, freedom from it, and non-reliance on it. This, bhikkhus, is called the Noble Truth of the ending of suffering.
And what, bhikkhus, is the Noble Truth of the way of practice leading to the ending of suffering? It is this Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness. This, bhikkhus, is called the Noble Truth of the way of practice leading to the ending of suffering.
Therefore, bhikkhus, effort should be made to |fully understand::understand in principle, then discern in each moment and then experientially penetrate|: ‘This is suffering’;
effort should be made to fully understand: ‘This is the arising of suffering’;
effort should be made to fully understand: ‘This is the ending of suffering’;
effort should be made to fully understand: ‘This is the way of practice leading to the ending of suffering.’”