[453] Bhikkhus, this is blood in the discipline of the Noble One, namely, mother's milk. Then, bhikkhus, in accordance with his growth and in accordance with the maturing of his faculties, that boy plays with those playthings that belong to boys, that is: a toy plough (vaṅka), tipcat (ghaṭika), somersaults (mokkhacika), a pinwheel (ciṅgulika), a toy measure (pattāḷhaka), a toy cart (rathaka), a toy bow (dhanuka). Then, bhikkhus, in accordance with his growth and in accordance with the maturing of his faculties, that boy, furnished and endowed with the five cords of sensual pleasure (kāmaguṇa), amuses himself: with forms cognizable by the eye that are wished for, desirable, agreeable, of an endearing nature, connected with sensuality, provocative of lust, provocative of affection; with sounds cognizable by the ear …; with odours cognizable by the nose …; with tastes cognizable by the tongue …; with tangibles cognizable by the body that are wished for, desirable, agreeable, of an endearing nature, connected with sensuality, provocative of lust, provocative of affection.
Having seen a form with the eye, he lusts after a form of an endearing nature and is repelled by a form of a disagreeable nature; he dwells with mindfulness of the body unestablished and with a limited mind, and he does not understand as it really is that liberation of mind (cetovimutti) and liberation by wisdom (paññāvimutti) wherein those evil, unwholesome states of his cease without remainder. Engaged thus in favoring and opposing (anurodhavirodha), whatever feeling (vedanā) he feels—whether pleasant, or painful, or neither-painful-nor-pleasant—he delights in that feeling, welcomes it, and remains holding to it. As he delights in that feeling, welcomes it, and remains holding to it, delight (nandi) arises; that delight in feelings is clinging (upādāna); with his clinging as condition, existence (bhava); with existence as condition, birth; with birth as condition, aging and death, and sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this entire mass of suffering (dukkha).
Having heard a sound with the ear …; having smelt an odour with the nose …; having tasted a taste with the tongue …; having touched a tangible with the body …; having cognized a mental object (dhamma) with the mind, he lusts after a mental object of an endearing nature and is repelled by a mental object of a disagreeable nature; he dwells with mindfulness of the body unestablished and with a limited mind, and he does not understand as it really is that liberation of mind and liberation by wisdom wherein those evil, unwholesome states of his cease without remainder. Engaged thus in favoring and opposing, whatever feeling he feels—whether pleasant, or painful, or neither-painful-nor-pleasant—he delights in that feeling, welcomes it, and remains holding to it. As he delights in that feeling, welcomes it, and remains holding to it, delight arises; that delight in feelings is clinging; with his clinging as condition, existence; with existence as condition, birth; with birth as condition, aging and death, and sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this entire mass of suffering.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.