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[Alexandr Korol]

in the external world, but within ourselves. This truth is the most philosophical of the four, since, according to it, dukkha is not an inherent state of things but is causally conditioned. This defines the ontological status of dukkha: in Indian philosophy, an effect is considered something secondary, derivative in relation to its cause.
According to the Second Noble Truth, the cause of dukkha is desire (craving, attachment), thirst, or insatiable striving (Sanskrit: trishna, Pali: tanha, literally “thirst”), which is based on the false view (ditthi) of the permanence of one’s “Self,” the existence of atman. In the most general understanding, the cause of dukkha also refers to both attraction and “attachment to life” and its pleasant sensations, as well as aversion to life and its unpleasant aspects. These cravings and aversions arise from the ignorance (avidya) of a person regarding the nature of reality, as well as from other primary defilements, including passion and anger. In Tibetan Buddhism, ignorance is often considered the primary cause of suffering, while other defilements, including craving (passion) and attachments — the most significant among them — as well as karma, may also be listed as additional causes.
The constant striving to satisfy all arising needs leads to disappointment, because many desires cannot be fully realized. This ultimately leads to the emergence of karma (the totality of a person’s actions, including their thoughts and deeds). Karma draws a person into the process of striving for the good and the bad. This process gives rise to new karma. Thus arises the “cycle of samsara,” in which living beings continuously remain.
And now, O brothers, the Noble Truth of the origin of suffering. Truly! — the root of suffering lies in craving, which leads to rebirth, in that insatiable thirst that draws a person now to one thing, now to another, bound to human pleasures, in the lust of passions, in the craving for future life, in the craving for prolonging the present one. Such, O brothers, is the Noble Truth of the origin of suffering.
Thus, the cause of dissatisfaction lies in craving. The satisfaction of desires is very fleeting and soon leads to the emergence of new desires. Thus, a closed cycle of satisfying desires is formed. The more desires remain unfulfilled, the more suffering grows. Craving (trishna) is of three kinds: 1) “for sensual pleasures,” 2) “for existence,” 3) “for self-annihilation.” “This is the craving that sustains itself, ... namely: craving to possess, craving to be, craving to be rid of.” The following interpretation of these