Saṃyutta Nikāya (Linked Discourses)

At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi in the deer park at Isipatana. … Mahākoṭṭhita said to Sāriputta: “Reverend Sāriputta, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowing one defined?”

“Reverend, it’s when a learned noble disciple truly understands form, which is liable to originate … liable to vanish … liable to originate and vanish, as form which is liable to originate and vanish. They truly understand feeling … perception … choices … consciousness, which is liable to originate … liable to vanish … liable to originate and vanish, as consciousness which is liable to originate and vanish. This is called knowledge. And this is how a knowing one is defined.”

At Varanasi. Mahākoṭṭhita said to Sāriputta: “Reverend Sāriputta, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignoramus defined?”

“Reverend, an unlearned ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness. This is called ignorance. And this is how an ignoramus is defined.”

At Varanasi. “Reverend Sāriputta, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowing one defined?”

“Reverend, a learned noble disciple truly understands the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness. This is called knowledge. And this is how a knowing one is defined.”

At Varanasi. “Reverend Sāriputta, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignoramus defined?”

“Reverend, an unlearned ordinary person doesn’t truly understand the origin, the disappearance, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness. This is called ignorance. And this is how an ignoramus is defined.”

At Varanasi. Mahākoṭṭhita said to Sāriputta: “Reverend Sāriputta, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowing one defined?”

“Reverend, a learned noble disciple truly understands the origin, the disappearance, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness. This is called knowledge. And this is how a knowing one is defined.”

At Varanasi. Sāriputta said to Mahākoṭṭhita: “Reverend Koṭṭhita, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignoramus defined?”

“Reverend, an unlearned ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness. This is called ignorance. And this is how an ignoramus is defined.”

When he said this, Venerable Sāriputta said to him: “Reverend Koṭṭhita, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowing one defined?”

“Reverend, a learned noble disciple truly understands the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness. This is called knowledge. And this is how a knowing one is defined.”

At Varanasi. “Reverend Koṭṭhita, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignoramus defined?”

“Reverend, an unlearned ordinary person doesn’t truly understand the origin, the disappearance, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness. This is called ignorance. And this is how an ignoramus is defined.”

When he said this, Venerable Sāriputta said to him: “Reverend Koṭṭhita, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowing one defined?”

“Reverend, a learned noble disciple truly understands the origin, the disappearance, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness. This is called knowledge. And this is how a knowing one is defined.”

The same setting. Sāriputta said to Mahākoṭṭhita: “Reverend Koṭṭhita, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignoramus defined?”

“Reverend, it’s when an unlearned ordinary person doesn’t understand form, its origin, its cessation, and the practice that leads to its cessation. They don’t understand feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation. This is called ignorance. And this is how an ignoramus is defined.”

When he said this, Venerable Sāriputta said to him: “Reverend Koṭṭhita, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowing one defined?”

“Reverend, it’s when a learned noble disciple understands form, its origin, its cessation, and the practice that leads to its cessation. They understand feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation. This is called knowledge. And this is how a knowing one is defined.”

At Sāvatthī. “Mendicants, form, feeling, perception, choices, and consciousness are burning chaff. Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

At Sāvatthī. “Mendicants, you should give up desire for what is impermanent. And what is impermanent? Form is impermanent; you should give up desire for it. Feeling … Perception … Choices … Consciousness is impermanent; you should give up desire for it. You should give up desire for what is impermanent.”

At Sāvatthī. “Mendicants, you should give up greed for what is impermanent. And what is impermanent? Form is impermanent; you should give up greed for it. Feeling … Perception … Choices … Consciousness is impermanent; you should give up greed for it. You should give up greed for what is impermanent.”

At Sāvatthī. “Mendicants, you should give up desire and greed for what is impermanent. And what is impermanent? Form is impermanent; you should give up desire and greed for it. Feeling … Perception … Choices … Consciousness is impermanent; you should give up desire and greed for it. You should give up desire and greed for what is impermanent.”

At Sāvatthī. “Mendicants, you should give up desire for what is suffering. …”

At Sāvatthī. “Mendicants, you should give up greed for what is suffering. …”

At Sāvatthī. “Mendicants, you should give up desire and greed for what is suffering. …”

At Sāvatthī. “Mendicants, you should give up desire for what is not-self. …”

At Sāvatthī. “Mendicants, you should give up greed for what is not-self. …”

At Sāvatthī. “Mendicants, you should give up desire and greed for what is not-self. …”

At Sāvatthī. “Mendicants, when a gentleman has gone forth out of faith, this is what’s in line with the teaching. They should live full of disillusionment for form, feeling, perception, choices, and consciousness. Living in this way, they completely understand form, feeling, perception, choices, and consciousness. Completely understanding form, feeling, perception, choices, and consciousness, they’re freed from these things. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.”

At Sāvatthī. “Mendicants, when a gentleman has gone forth out of faith, this is what’s in line with the teaching. They should meditate observing impermanence in form, feeling, perception, choices, and consciousness. … They’re freed from suffering, I say.”

At Sāvatthī. “Mendicants, when a gentleman has gone forth out of faith, this is what’s in line with the teaching. They should meditate observing suffering in form, feeling, perception, choices, and consciousness. … They’re freed from suffering, I say.”

At Sāvatthī. “Mendicants, when a gentleman has gone forth out of faith, this is what’s in line with the teaching. They should meditate observing not-self in form, feeling, perception, choices, and consciousness. … They’re freed from suffering, I say.”

At Sāvatthī. “Mendicants, when what exists, because of grasping what, do pleasure and pain arise in oneself?” “Our teachings are rooted in the Buddha. …” “When form exists, because of grasping form, pleasure and pain arise in oneself. When feeling … perception … choices … consciousness exists, because of grasping consciousness, pleasure and pain arise in oneself. What do you think, mendicants? Is form permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?” “No, sir.” “Is feeling … perception … choices … consciousness permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?” “No, sir.” “Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. “Mendicants, when what exists, because of grasping what and insisting on what, does someone regard things like this: ‘This is mine, I am this, this is my self’?” “Our teachings are rooted in the Buddha. …” “When form exists, because of grasping form and insisting on form … When consciousness exists, because of grasping consciousness and insisting on consciousness, someone regards it like this: ‘This is mine, I am this, this is my self.’ What do you think, mendicants? Is form permanent or impermanent?” “Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?” “No, sir.” “Is feeling … perception … choices … consciousness permanent or impermanent?” “Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?” “No, sir.” “Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?” “Our teachings are rooted in the Buddha. …” “When form exists, because of grasping form and insisting on form, the view arises: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’

What do you think, mendicants? Is form permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?” “No, sir.” “Is feeling … perception … choices … consciousness permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?” “No, sir.” “Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘I might not be, and it might not be mine. I will not be, and it will not be mine’?” “Our teachings are rooted in the Buddha. …” “When form exists, because of grasping form and insisting on form, the view arises: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ What do you think, mendicants? Is form permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘I might not be, and it might not be mine. I will not be, and it will not be mine’?” “No, sir.” “Is feeling … perception … choices … consciousness permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘I might not be, and it might not be mine. I will not be, and it will not be mine’?” “No, sir.” “Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. “Mendicants, when what exists, because of grasping what and insisting on what, does wrong view arise?” “Our teachings are rooted in the Buddha. …” “When form exists, because of grasping form and insisting on form, wrong view arises. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, wrong view arises. What do you think, mendicants? Is form permanent or impermanent?” “Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would wrong view arise?” “No, sir.” “Is feeling … perception … choices … consciousness permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But by not grasping what’s impermanent, suffering, and perishable, would wrong view arise?” “No, sir.” “Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. “Mendicants, when what exists, because of grasping what and insisting on what, does substantialist view arise?” “Our teachings are rooted in the Buddha. …” “When form exists, because of grasping form and insisting on form, substantialist view arises. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, substantialist view arises. What do you think, mendicants? Is form permanent or impermanent?” “Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would substantialist view arise?” “No, sir.” “Is feeling … perception … choices … consciousness permanent or impermanent?” “Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would substantialist view arise?” “No, sir.” “Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. “Mendicants, when what exists, because of grasping what and insisting on what, does theory of self arise?” “Our teachings are rooted in the Buddha. …” “When form exists, because of grasping form and insisting on form, theory of self arises. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, theory of self arises. What do you think, mendicants? Is form permanent or impermanent?” “Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would theory of self arise?” “No, sir.” “Is feeling … perception … choices … consciousness permanent or impermanent?” “Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would theory of self arise?” “No, sir.” “Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. “Mendicants, when what exists, because of grasping what and insisting on what, do fetters, insistence, and shackles arise?” “Our teachings are rooted in the Buddha. …” “When form exists, because of grasping form and insisting on form, fetters, insistence, and shackles arise. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, fetters, insistence, and shackles arise. What do you think, mendicants? Is form permanent or impermanent?” “Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would fetters, insistence, and shackles arise?” “No, sir.” … “Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. “Mendicants, when what exists, because of grasping what and insisting on what, do fetters, insistence, shackles, and attachments arise?” “Our teachings are rooted in the Buddha. …” “When form exists, because of grasping form and insisting on form, fetters, insistence, shackles, and attachments arise. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, fetters, insistence, shackles, and attachments arise. What do you think, mendicants? Is form permanent or impermanent?” “Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would fetters, insistence, shackles, and attachments arise?” “No, sir.” “Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

“What do you think, Ānanda? Is form permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” “No, sir.” “Is feeling … perception … choices … consciousness permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” “No, sir.” … “Seeing this … They understand: ‘… there is nothing further for this place.’”

The Linked Discourses on the aggregates are complete.

At Sāvatthī. Then Venerable Rādha went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, they speak of this thing called ‘Māra’. How is Māra defined?” “When there is form, Rādha, there would be Māra, or the murderer, or the murdered. So you should see form as Māra, the murderer, the murdered, the diseased, the boil, the dart, the gloom, the gloominess. Those who see it like this see rightly. When there is feeling … perception … choices … consciousness, there may be Māra, or the murderer, or the murdered. So you should see consciousness as Māra, the murderer, the murdered, the diseased, the boil, the dart, the gloom, the gloominess. Those who see it like this see rightly.”

“But sir, what’s the purpose of seeing rightly?” “Disillusionment is the purpose of seeing rightly.” “But what’s the purpose of disillusionment?” “Dispassion is the purpose of disillusionment.” “But what’s the purpose of dispassion?” “Freedom is the purpose of dispassion.” “But what’s the purpose of freedom?” “Extinguishment is the purpose of freedom.” “But sir, what is the purpose of extinguishment?” “Your question goes too far, Rādha. You weren’t able to grasp the limit of questioning. For extinguishment is the objective, destination, and culmination of the spiritual life.”

At Sāvatthī. Seated to one side, Venerable Rādha said to the Buddha: “Sir, they speak of this thing called a ‘sentient being’. How is a sentient being defined?” “Rādha, when you cling, strongly cling, to desire, greed, relishing, and craving for form, then a being is spoken of. When you cling, strongly cling, to desire, greed, relishing, and craving for feeling … perception … choices … consciousness, then a being is spoken of.

Suppose some boys or girls were playing with sandcastles. As long as they’re not rid of greed, desire, fondness, thirst, passion, and craving for those sandcastles, they cling to them, dally with them, treasure them, and treat them as their own. But when they are rid of greed, desire, fondness, thirst, passion, and craving for those sandcastles, they scatter, smash, and destroy them with their hands and feet, making them unplayable. In the same way, you should scatter, smash, and destroy form, making it unplayable. And you should practice for the ending of craving. You should scatter, smash, and destroy feeling … perception … choices … consciousness, making it unplayable. And you should practice for the ending of craving. For the ending of craving is extinguishment.”

At Sāvatthī. Seated to one side, Venerable Rādha said to the Buddha: “Sir, they speak of this thing called ‘the cessation of the leash to existence’. What is the leash to existence? And what is the cessation of the leash to existence?” “Rādha, any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies— this is called the leash to existence. Their cessation is the cessation of the leash to existence. Any desire, greed, relishing, and craving for feeling … perception … choices … consciousness; and any attraction, grasping, mental fixation, insistence, and underlying tendencies— this is called the leash to existence. Their cessation is the cessation of the leash to existence.”

At Sāvatthī. Venerable Rādha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Rādha, I will teach you the things that should be completely understood, complete understanding, and the individual who has completely understood. Listen and apply your mind well, I will speak.” “Yes, sir,” Rādha replied. The Buddha said this: “And what things should be completely understood? Form, feeling, perception, choices, and consciousness. These are called the things that should be completely understood. And what is complete understanding? The ending of greed, hate, and delusion. This is called complete understanding. And what is the individual who has completely understood? It should be said: a perfected one, the venerable of such name and such clan. This is called the individual who has completely understood.”

At Sāvatthī. When Venerable Rādha was seated to one side, the Buddha said to him: “Rādha, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness. There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ gratification, drawback, and escape. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life. There are ascetics and brahmins who do truly understand these five grasping aggregates’ gratification, drawback, and escape. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

At Sāvatthī. When Venerable Rādha was seated to one side, the Buddha said to him: “Rādha, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness. There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, disappearance, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin … There are ascetics and brahmins who do truly understand … Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

At Sāvatthī. When Venerable Rādha was seated to one side, the Buddha said to him: “Rādha, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness. When a noble disciple truly understands these five grasping aggregates’ origin, disappearance, gratification, drawback, and escape, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

At Sāvatthī. When Venerable Rādha was seated to one side, the Buddha said to him: “Rādha, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness. A mendicant comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, disappearance, gratification, drawback, and escape. Such a mendicant is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment.”

At Sāvatthī. When Venerable Rādha was seated to one side, the Buddha said to him: “Rādha, you should give up any desire, greed, relishing, and craving for form. Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. You should give up any desire, greed, relishing, and craving for feeling … perception … choices … consciousness. Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

At Sāvatthī. When Venerable Rādha was seated to one side, the Buddha said to him: “Rādha, you should give up any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies. Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. You should give up any desire, greed, relishing, and craving for feeling … perception … choices … consciousness; and any attraction, grasping, mental fixation, insistence, and underlying tendencies. Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

At Sāvatthī. Seated to one side, Venerable Rādha said to the Buddha: “Sir, they speak of ‘Māra’. How is Māra defined?” “Rādha, form is Māra, feeling is Māra, perception is Māra, choices are Māra, consciousness is Māra. Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

At Sāvatthī. Seated to one side, Venerable Rādha said to the Buddha: “Sir, they speak of ‘Māra nature’. What is of Māra nature?” “Rādha, form is of Māra nature. Feeling, perception, choices, and consciousness are of Māra nature. Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. Seated to one side, Venerable Rādha said to the Buddha: “Sir, they speak of ‘impermanence’. What has impermanent nature?” “Rādha, form, feeling, perception, choices, and consciousness are impermanent. Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. Seated to one side, Venerable Rādha said to the Buddha: “Sir, they speak of having ‘impermanent nature’. What is of impermanent nature?” “Rādha, form, feeling, perception, choices, and consciousness are of impermanent nature. Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. Seated to one side, Venerable Rādha said to the Buddha: “Sir, they speak of ‘suffering’. What is suffering?” “Rādha, form, feeling, perception, choices, and consciousness are suffering. Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. Seated to one side, Venerable Rādha said to the Buddha: “Sir, they speak of having ‘suffering nature’. What is of a nature to suffer?” “Rādha, form, feeling, perception, choices, and consciousness are of a nature to suffer. Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. Seated to one side, Venerable Rādha said to the Buddha: “Sir, they speak of ‘not-self’. What is not-self?” “Rādha, form, feeling, perception, choices, and consciousness are not-self. Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. Seated to one side, Venerable Rādha said to the Buddha: “Sir, they speak of having ‘not-self nature’. What has a nature of not-self?” “Rādha, form, feeling, perception, choices, and consciousness have a nature of not-self. Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. Seated to one side, Venerable Rādha said to the Buddha: “Sir, they speak of a ‘liability to end’. What has a liability to end?” “Rādha, form, feeling, perception, choices, and consciousness have a liability to end. Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. Seated to one side, Venerable Rādha said to the Buddha: “Sir, they speak of a ‘liability to fall’. What has a liability to fall?” “Rādha, form, feeling, perception, choices, and consciousness have a liability to fall. Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. Seated to one side, Venerable Rādha said to the Buddha: “Sir, they speak of a ‘liability to originate’. What has a liability to originate?” “Rādha, form, feeling, perception, choices, and consciousness have a liability to originate. Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. Seated to one side, Venerable Rādha said to the Buddha: “Sir, they speak of a ‘liability to cease’. What has a liability to cease?” “Rādha, form, feeling, perception, choices, and consciousness have a liability to cease. Seeing this … They understand: ‘… there is nothing further for this place.’”

At Sāvatthī. Seated to one side, Venerable Rādha said to the Buddha: “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

“Rādha, you should give up any desire, any greed, any desire and greed for whatever is Māra. And what is Māra? Form is Māra. You should give up any desire, any greed, any desire and greed for it. Feeling … Perception … Choices … Consciousness is Māra. You should give up any desire, any greed, any desire and greed for it. You should give up any desire, any greed, any desire and greed for whatever is Māra.”

“You should give up any desire, any greed, any desire and greed for whatever is of Māra nature …”

“… impermanent …”

“… of impermanent nature …”

“… suffering …”

“… of suffering nature …”

“… not-self …”

“… of not-self nature …”

“… of a nature to end …”

“… of a nature to fall …”

“… of a nature to originate …”

At Sāvatthī. Venerable Rādha said to the Buddha: “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

“Rādha, you should give up any desire, any greed, any desire and greed for whatever is of a nature to cease. And what is of a nature to cease? Form is of a nature to cease. You should give up any desire, any greed, any desire and greed for it. Feeling … Perception … Choices … Consciousness is of a nature to cease. You should give up any desire, any greed, any desire and greed for it. You should give up any desire, any greed, any desire and greed for whatever is of a nature to cease.”

At Sāvatthī. When Venerable Rādha was seated to one side, the Buddha said to him: “Rādha, you should give up any desire, any greed, any desire and greed for whatever is Māra. And what is Māra? Form is Māra. You should give up any desire, any greed, any desire and greed for it. … Consciousness is Māra. You should give up any desire, any greed, any desire and greed for it. You should give up any desire, any greed, any desire and greed for whatever is Māra.”

“You should give up any desire, any greed, any desire and greed for whatever is subject to Māra …”

“… impermanent …”

“… liable to impermanence …”

“… suffering …”

“… liable to suffering …”

“… not-self …”

“… liable to not-self …”

“… liable to end …”

“… liable to fall …”

“… liable to originate …”