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Saɱyutta Nikāya:
III. Khandhā Vagga:
23: Rādhasaɱyutta

Kindred Sayings on Rādha

Translated by F. L. Woodward
Edited by Mrs. Rhys Davids

Copyright The Pali Text Society
Commercial Rights Reserved
Creative Commons Licence
For details see Terms of Use.

 


 

I


 

Sutta 1

Māra

[1.1][bd][wp] At Sāvatthī ... In the Deer Park.

Then the venerable Rādha[1] came to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

So seated the venerable Rādha thus addressed the Exalted One: —

'They say, "Māra! Māra!" lord.

Pray, lord, how far is there Māra?'

'Where a body is, Rādha,
there would be Māra
or things of the nature of Māra,[2]
or at any rate what is perishing.

Wherefore, Rādha,
regard the body as Māra;
regard it as of the nature of Māra;
regard it as perishing,
as an imposthume,
as a dart,
as pain,
as a source of pain.[3]

They who regard body thus
rightly regard it.

'Where feeling is, Rādha,
there would be Māra
or things of the nature of Māra,
or at any rate what is perishing.

Wherefore, Rādha,
regard feeling as Māra;
regard it as of the nature of Māra;
regard it as perishing,
as an imposthume,
as a dart,
as pain,
as a source of pain.

They who regard feeling thus
rightly regard it.

'Where perception is, Rādha,
there would be Māra
or things of the nature of Māra,
or at any rate what is perishing.

Wherefore, Rādha,
regard the perception as Māra;
regard it as of the nature of Māra;
regard it as perishing,
as an imposthume,
as a dart,
as pain,
as a source of pain.

They who regard perception thus
rightly regard it.

'Where the activities are, Rādha,
there would be Māra
or things of the nature of Māra,
or at any rate what is perishing.

Wherefore, Rādha,
regard the activities as Māra;
regard it as of the nature of Māra;
regard it as perishing,
as an imposthume,
as a dart,
as pain,
as a source of pain.

They who regard the activities thus
rightly regard it.

'Where consciousness is, Rādha,
there would be Māra
or things of the nature of Māra,
or at any rate what is perishing.

Wherefore, Rādha,
regard consciousness as Māra;
regard it as of the nature of Māra;
regard it as perishing,
as an imposthume,
as a dart,
as pain,
as a source of pain.

They who regard consciousness thus
rightly regard it.

'But rightly regarding, lord, —
for what purpose?'

'Rightly regarding, Rādha,
for the sake of disgust.'

'But disgust, lord, —
for what purpose is it?'

'Disgust, Rādha, is to bring about dispassion.'

'But dispassion, lord, —
for what purpose is it?'

'Dispassion, Rādha, is to get release.'

[156] 'But release, lord, —
what is it for?'

'Release, Rādha, means Nibbāna.'

'But Nibbāna, lord, —
what is the aim of that?'

'This, Rādha, is a question that goes too far.[4]

You can grasp no limit to this question.

Rooted[5] in Nibbāna, Rādha,
the holy life is lived.

Nibbāna is it's goal,
Nibbāna is it's end.'

 

§

 

Sutta 2

A Being[6]

[2.1][wp] At Sāvatthī.

Then the venerable Rādha came to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

So seated the venerable Rādha thus addressed the Exalted One: —

'"A Being! A Being!" they say, lord.

Pray, lord, how far is one called a being?'

'That desire, Rādha,
that lust,
that lure,
that craving
which is concerned with body, —
entangled thereby,
fast entangled thereby,
therefore is one called a being.

'That desire, Rādha,
that lust,
that lure,
that craving
which is concerned with feeling, —
entangled thereby,
fast entangled thereby,
therefore is one called a being.

'That desire, Rādha,
that lust,
that lure,
that craving
which is concerned with perception, —
entangled thereby,
fast entangled thereby,
therefore is one called a being.

'That desire, Rādha,
that lust,
that lure,
that craving
which is concerned with the activities, —
entangled thereby,
fast entangled thereby,
therefore is one called a being.

'That desire, Rādha,
that lust,
that lure,
that craving
which is concerned with the consciousness, —
entangled thereby,
fast entangled thereby,
therefore is one called a being.

 


 

Just as when, Rādha,
boys or girls play with little sand-castles,[7]
so long as they are not rid of lust,
not rid of desire,
not rid of affection,
thirst,
feverish longing
and craving for those little sand-castles,
just so long do they delight in them,
are amused by them,
set store by them,[8]
are jealous of them.

But, Rādha,
as soon as those boys or girls
are rid of lust,
[157] of desire
and affection,
are rid of thirst,
feverish longing
and craving for those little sand-castles,
straightway with hand and foot
they scatter them,
break them up,
knock them down,
cease to play with them.

Even so, Rādha,
do you scatter body,
break it up,
knock it down,
cease to play with it,
apply yourself to destroy craving for it.

Verily, Rādha,
the destruction of craving
is Nibbāna.

Even so, Rādha,
do you scatter feeling,
break it up,
knock it down,
cease to play with it,
apply yourself to destroy craving for it.

Verily, Rādha,
the destruction of craving
is Nibbāna.

Even so, Rādha,
do you scatter perception,
break it up,
knock it down,
cease to play with it,
apply yourself to destroy craving for it.

Verily, Rādha,
the destruction of craving
is Nibbāna.

Even so, Rādha,
do you scatter the activities,
break them up,
knock them down,
cease to play with them,
apply yourself to destroy craving for them.

Verily, Rādha,
the destruction of craving
is Nibbāna.

Even so, Rādha,
do you scatter consciousness,
break it up,
knock it down,
cease to play with it,
apply yourself to destroy craving for it.

Verily, Rādha,
the destruction of craving
is Nibbāna.

 

§

 

Sutta 3

Leading to Becoming[9]

[3.1][wp] At Sāvatthī.

Then the venerable Rādha came to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

So seated the venerable Rādha thus addressed the Exalted One: —

'"The cord of rebirth! The cord of rebirth!"
is the saying lord.

Pray, lord, what is the cord of rebirth
and what is he ceasing of it?'

'That desire, Rādha,
that lust,
that lure,
that craving,
those graspings after systems,
that mental standpoint,
that dogmatic bias
which is concerned with body,[10]
that is called
"the cord of rebirth."

The ceasing of that lust,
that lure,
that craving,
those graspings after systems,
that mental standpoint,
that dogmatic bias
which is concerned with body,
is called
"the ceasing of the cord of rebirth."'

'That desire, Rādha,
that lust,
that lure,
that craving,
those graspings after systems,
that mental standpoint,
that dogmatic bias
which is concerned with feeling, —
that is called
"the cord of rebirth."

The ceasing of that lust,
that lure,
that craving,
those graspings after systems,
that mental standpoint,
that dogmatic bias
which is concerned with feeling,
is called
"the ceasing of the cord of rebirth."'

'That desire, Rādha,
that lust,
that lure,
that craving,
those graspings after systems,
that mental standpoint,
that dogmatic bias
which is concerned with perception, —
that is called
"the cord of rebirth."

The ceasing of that lust,
that lure,
that craving,
those graspings after systems,
that mental standpoint,
that dogmatic bias
which is concerned with perception,
is called
"the ceasing of the cord of rebirth."'

'That desire, Rādha,
that lust,
that lure,
that craving,
those graspings after systems,
that mental standpoint,
that dogmatic bias
which is concerned with the activities, —
that is called
"the cord of rebirth."

The ceasing of that lust,
that lure,
that craving,
those graspings after systems,
that mental standpoint,
that dogmatic bias
which is concerned with the activities,
is called
"the ceasing of the cord of rebirth."'

'That desire, Rādha,
that lust,
that lure,
that craving,
those graspings after systems,
that mental standpoint,
that dogmatic bias
which is concerned with consciousness, —
that is called
"the cord of rebirth."

The ceasing of that lust,
that lure,
that craving,
those graspings after systems,
that mental standpoint,
that dogmatic bias
which is concerned with consciousness,
is called
"the ceasing of the cord of rebirth."'

 

§

 

Sutta 4

To Be Understood[11]

[4.1][wp] At Sāvatthī.

Then the venerable Rādhacame to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

As he thus sat at one side the Exalted One thus addressed the venerable Rādha,: —

[158] 'I will show you the things to be understood,
and the understanding,
and the person who has understood.

Do you listen to it.'

The Exalted One thus spake:

"And what Rādha,
are the things to be understood?

Body, Rādha, is a thing to be understood,
feeling is a thing to be understood,
perception is a thing to be understood,
the activities are a thing to be understood
consciousness is a thing to be understood.

These, Rādha,
are the things to be understood.

And what, Rādha, is understanding?

The destruction of lust,
the destruction of hatred,
the destruction of illusion, —
this, Rādha, is called "understanding."

And who, Rādha, is the person who has understood?

"Worthy" should he be called, that venerable one
of such and such a name,
of such and such a clan, —
that, Rādha, is the meaning of
"the person who has understood."

 

§

 

Sutta 5

Recluses (1)

[5.1][wp] At Sāvatthī.

Then the venerable Rādhacame to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

As he thus sat at one side the Exalted One thus addressed the venerable Rādha,: —

'There are these five groups of grasping, Rādha.

What five?

The group of-body-grasping,
the group of feeling-grasping,
the group of perception-grasping,
the group of activities-grasping,
the group of consciousness-grasping.

Whatsoever recluses or brahmins, Rādha,
understand not in their true nature
the satisfaction in,
the misery of,
the escape from
these five groups of grasping, —
those recluses or brahmins
are approved neither among recluses as recluses
nor among brahmins as brahmins:
nor have those venerable ones understood of themselves,
nor have they realized in this present life
the use of recluseship
or of brahminhood,
nor do they live in the attainment thereof.

But those recluses or brahmins, Rādha,
who do understand in their true nature
the satisfaction in,
the misery of,
the escape from
these five groups of grasping, —
those recluses or brahmins
are approved both among recluses as recluses
and among brahmins as brahmins:
and those venerable ones have understood of themselves,
have realized in this present life
the use of recluseship
and of brahminhood,
and they do live in the attainment thereof.'[12]

 

§

 

Sutta 6

Recluses (2)

[159] [6.1][wp] At Sāvatthī.

Then the venerable Rādhacame to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

As he thus sat at one side the Exalted One thus addressed the venerable Rādha,: —

'There are these five groups of grasping, Rādha.

What five?

The group of-body-grasping,
the group of feeling-grasping,
the group of perception-grasping,
the group of activities-grasping,
the group of consciousness-grasping.

Whatsoever recluses or brahmins, Rādha,
understand not in their true nature
the coming to pass of,
the passing away of,
the escape from
these five groups of grasping, —
those recluses or brahmins
are approved neither among recluses as recluses
nor among brahmins as brahmins:
nor have those venerable ones understood of themselves,
nor have they realized in this present life
the use of recluseship
or of brahminhood,
nor do they live in the attainment thereof.

But those recluses or brahmins, Rādha,
who do understand in their true nature
the coming to pass of,
the passing away of,
the escape from
these five groups of grasping, —
those recluses or brahmins
are approved both among recluses as recluses
and among brahmins as brahmins:
and those venerable ones have understood of themselves,
have realized in this present life
the use of recluseship
and of brahminhood,
and they do live in the attainment thereof.'

 

§

 

Sutta 7

Stream-Winner

[7.1][wp] At Sāvatthī.

Then the venerable Rādhacame to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

As he thus sat at one side the Exalted One thus addressed the venerable Rādha,: —

'There are these five groups of grasping, Rādha.

What five?

The group of-body-grasping,
the group of feeling-grasping,
the group of perception-grasping,
the group of activities-grasping,
the group of consciousness-grasping.

Now Rādha,
when the Ariyan disciple understands in their true nature
the coming to pass,
and the passing away,
the satisfaction in,
the misery of,
the escape from
these five groups of grasping,
this Ariyan disciple, Rādha,
is called "stream-winner,"
"saved from disaster,"
"assured,"
"bound for enlightenment."'

 

§

 

Sutta 8

The Arahant

[8.1][wp] At Sāvatthī.

Then the venerable Rādhacame to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

As he thus sat at one side the Exalted One thus addressed the venerable Rādha,: —

'There are these five groups of grasping, Rādha.

What five?

The group of-body-grasping,
the group of feeling-grasping,
the group of perception-grasping,
the group of activities-grasping,
the group of consciousness-grasping.

Now Rādha,
when the Ariyan disciple understands in their true nature
the coming to pass,
and the passing away,
the satisfaction in,
the misery of,
the escape from
these five groups of grasping,
this Ariyan disciple, Rādha,
is called arahant,
one in whom the Āsavas are destroyed,
one who has lived the life,
who has done his task,
who has shifted the burden,
won his own welfare,
worn out the fetters of becoming,
and by perfect insight
is released.'

 

§

 

Sutta 9

Desire-and-Lust (1)

[9.1][wp] At Sāvatthī.

Then the venerable Rādhacame to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

As he thus sat at one side the Exalted One thus addressed the venerable Rādha,: —

'That desire, Rādha,
that lust,
that lure,
that craving
which is concerned with body,
put it away.

Thus put away,
this body will become cut down at the root,
made something that has ceased to be,
so that it cannot grow up again in the future.

'That desire, Rādha,
that lust,
that lure,
that craving
which is concerned with feeling,
put it away.

Thus put away,
this feeling will become cut down at the root,
made something that has ceased to be,
so that it cannot grow up again in the future.

'That desire, Rādha,
that lust,
that lure,
that craving
which is concerned with perception,
put it away.

Thus put away,
this perception will become cut down at the root,
made something that has ceased to be,
so that it cannot grow up again in the future.

'That desire, Rādha,
that lust,
that lure,
that craving
which is concerned with the activities,
put it away.

Thus put away,
the activities will become cut down at the root,
made something that has ceased to be,
so that it cannot grow up again in the future.

'That desire, Rādha,
that lust,
that lure,
that craving
which is concerned with consciousness,
put it away.

Thus put away,
this consciousness will become cut down at the root,
made something that has ceased to be,
so that it cannot grow up again in the future.

 

§

 

Sutta 10

Desire-and-Lust (2)

[160] [10.1][wp] At Sāvatthī.

Then the venerable Rādhacame to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

As he thus sat at one side the Exalted One thus addressed the venerable Rādha,: —

'That desire, Rādha,
that lust,
that lure,
that craving
those graspings after systems,
that mental standpoint,
that mental bias
which is concerned with body,
put it away.

Thus put away,
this body will become cut down at the root,
made something that has ceased to be,
so that it cannot grow up again in the future.

'That desire, Rādha,
that lust,
that lure,
that craving
those graspings after systems,
that mental standpoint,
that mental bias
which is concerned with feeling,
put it away.

Thus put away,
this feeling will become cut down at the root,
made something that has ceased to be,
so that it cannot grow up again in the future.

'That desire, Rādha,
that lust,
that lure,
that craving
those graspings after systems,
that mental standpoint,
that mental bias
which is concerned with perception,
put it away.

Thus put away,
this perception will become cut down at the root,
made something that has ceased to be,
so that it cannot grow up again in the future.

'That desire, Rādha,
that lust,
that lure,
that craving
those graspings after systems,
that mental standpoint,
that mental bias
which is concerned with the activities,
put it away.

Thus put away,
the activities will become cut down at the root,
made something that has ceased to be,
so that it cannot grow up again in the future.

'That desire, Rādha,
that lust,
that lure,
that craving
those graspings after systems,
that mental standpoint,
that mental bias
which is concerned with consciousness,
put it away.

Thus put away,
this consciousness will become cut down at the root,
made something that has ceased to be,
so that it cannot grow up again in the future.

 


II


 

Sutta 11

Māra

[11.1][wp] At Sāvatthī.

Then the venerable Rādha came to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

So seated the venerable Rādha thus addressed the Exalted One: —

'"Māra! Māra!"[13] they say, lord.

Pray, lord, what is Māra?'

'Body, Rādha, is Māra.

Feeling, Rādha, is Māra.

Perception, Rādha, is Māra.

The activities, Rādha, is Māra.

Consciousness, Rādha, is Māra.

So seeing, Rādha, the well-taught Ariyan disciple
feels aversion from body,
feels aversion from feeling,
feels aversion from perception,
feels aversion from the activities,
feels aversion from consciousness;
so that he knows:

'Destroyed is rebirth,
lived is the righteous life,
done is the task,
for life in these conditions there is no hereafter.'"

 

§

 

Sutta 12

Of the Nature of Māra[14]

[12.1][wp] At Sāvatthī.

Then the venerable Rādha came to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

So seated the venerable Rādha thus addressed the Exalted One: —

'"Of the nature of Māra! Of the nature of Māra!" they say, lord.

Pray, lord, what is of the nature of Māra?'

'Body, Rādha, is of the nature of Māra.

Feeling, Rādha, is of the nature of Māra.

Perception, Rādha, is of the nature of Māra.

The activities, Rādha, is of the nature of Māra.

Consciousness, Rādha, is of the nature of Māra.

So seeing, Rādha, the well-taught Ariyan disciple
feels aversion from body,
feels aversion from feeling,
feels aversion from perception,
feels aversion from the activities,
feels aversion from consciousness;
so that he knows:

'Destroyed is rebirth,
lived is the righteous life,
done is the task,
for life in these conditions there is no hereafter.'"

 

§

 

Sutta 13

Impermanent (1)

[13.1][wp] At Sāvatthī.

Then the venerable Rādha came to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

So seated the venerable Rādha thus addressed the Exalted One: —

'"Impermanent! Impermanent!" they say, lord.

Pray, lord, what is impermanent?'

'Body, Rādha, is impermanent.

Feeling, Rādha, is impermanent.

Perception, Rādha, is impermanent.

The activities, Rādha, are impermanent.

Consciousness, Rādha, is impermanent.

So seeing, Rādha, the well-taught Ariyan disciple
feels aversion from body,
feels aversion from feeling,
feels aversion from perception,
feels aversion from the activities,
feels aversion from consciousness;
so that he knows:

'Destroyed is rebirth,
lived is the righteous life,
done is the task,
for life in these conditions there is no hereafter.'"

 

§

 

Sutta 14

Impermanent (2)

[14.1][wp] At Sāvatthī.

Then the venerable Rādha came to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

So seated the venerable Rādha thus addressed the Exalted One: —

'"By nature Impermanent! By nature Impermanent!" they say, lord.

Pray, lord, what is by nature impermanent?'

'Body, Rādha, is by nature impermanent.

Feeling, Rādha, is by nature impermanent.

Perception, Rādha, is by nature impermanent.

The activities, Rādha, are by nature impermanent.

Consciousness, Rādha, is by nature impermanent.

So seeing, Rādha, the well-taught Ariyan disciple
feels aversion from body,
feels aversion from feeling,
feels aversion from perception,
feels aversion from the activities,
feels aversion from consciousness;
so that he knows:

'Destroyed is rebirth,
lived is the righteous life,
done is the task,
for life in these conditions there is no hereafter.'"

 

§

 

Suttas 15

Suffering (1)

[161] [15.1][wp] At Sāvatthī.

Then the venerable Rādha came to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

So seated the venerable Rādha thus addressed the Exalted One: —

'"Suffering! Suffering!" they say, lord.

Pray, lord, what is suffering?'

'Body, Rādha, is suffering.

Feeling, Rādha, is suffering.

Perception, Rādha, is suffering.

The activities, Rādha, are suffering.

Consciousness, Rādha, is suffering.

So seeing, Rādha, the well-taught Ariyan disciple
feels aversion from body,
feels aversion from feeling,
feels aversion from perception,
feels aversion from the activities,
feels aversion from consciousness;
so that he knows:

'Destroyed is rebirth,
lived is the righteous life,
done is the task,
for life in these conditions there is no hereafter.'"

 

§

 

Suttas 16

Suffering (2)

[16.1][wp] At Sāvatthī.

Then the venerable Rādha came to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

So seated the venerable Rādha thus addressed the Exalted One: —

'"By nature suffering! By nature suffering!" they say, lord.

Pray, lord, what is by nature suffering?'

'Body, Rādha, is by nature suffering.

Feeling, Rādha, is by nature suffering.

Perception, Rādha, is by nature suffering.

The activities, Rādha, are by nature suffering.

Consciousness, Rādha, is by nature suffering.

So seeing, Rādha, the well-taught Ariyan disciple
feels aversion from body,
feels aversion from feeling,
feels aversion from perception,
feels aversion from the activities,
feels aversion from consciousness;
so that he knows:

'Destroyed is rebirth,
lived is the righteous life,
done is the task,
for life in these conditions there is no hereafter.'"

 

§

 

Suttas 17

Without A Self (1)

[17.1][wp] At Sāvatthī.

Then the venerable Rādha came to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

So seated the venerable Rādha thus addressed the Exalted One: —

'"Without a self! Without a self!" they say, lord.

Pray, lord, what is without a self?'

'Body, Rādha, is without a self.

Feeling, Rādha, is without a self.

Perception, Rādha, is without a self.

The activities, Rādha, are without a self.

Consciousness, Rādha, is without a self.

So seeing, Rādha, the well-taught Ariyan disciple
feels aversion from body,
feels aversion from feeling,
feels aversion from perception,
feels aversion from the activities,
feels aversion from consciousness;
so that he knows:

'Destroyed is rebirth,
lived is the righteous life,
done is the task,
for life in these conditions there is no hereafter.'"

 

§

 

Suttas 18

Without A Self (2)

[18.1][wp] At Sāvatthī.

Then the venerable Rādha came to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

So seated the venerable Rādha thus addressed the Exalted One: —

'"By nature without a self! By nature without a self!" they say, lord.

Pray, lord, what is by nature without a self?'

'Body, Rādha, is by nature without a self.

Feeling, Rādha, is by nature without a self.

Perception, Rādha, is by nature without a self.

The activities, Rādha, are by nature without a self.

Consciousness, Rādha, is by nature without a self.

So seeing, Rādha, the well-taught Ariyan disciple
feels aversion from body,
feels aversion from feeling,
feels aversion from perception,
feels aversion from the activities,
feels aversion from consciousness;
so that he knows:

'Destroyed is rebirth,
lived is the righteous life,
done is the task,
for life in these conditions there is no hereafter.'"

 

§

 

Sutta 19

Perishing

[19.1][wp] At Sāvatthī.

Then the venerable Rādha came to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

So seated the venerable Rādha thus addressed the Exalted One: —

'"By nature perishable! By nature perishable!" they say, lord.

Pray, lord, what is by nature perishable?'

'Body, Rādha, is by nature perishable.

Feeling, Rādha, is by nature perishable.

Perception, Rādha, is by nature perishable.

The activities, Rādha, are by nature perishable.

Consciousness, Rādha, is by nature perishable.

So seeing, Rādha, the well-taught Ariyan disciple
feels aversion from body,
feels aversion from feeling,
feels aversion from perception,
feels aversion from the activities,
feels aversion from consciousness;
so that he knows:

'Destroyed is rebirth,
lived is the righteous life,
done is the task,
for life in these conditions there is no hereafter.'"

 

§

 

Sutta 20

Life[15]

[20.1][wp] At Sāvatthī.

Then the venerable Rādha came to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

So seated the venerable Rādha thus addressed the Exalted One: —

'"By nature transitory! By nature transitory!" they say, lord.

Pray, lord, what is by nature transitory?'

'Body, Rādha, is by nature transitory.

Feeling, Rādha, is by nature transitory.

Perception, Rādha, is by nature transitory.

The activities, Rādha, are by nature transitory.

Consciousness, Rādha, is by nature perishable.

So seeing, Rādha, the well-taught Ariyan disciple
feels aversion from body,
feels aversion from feeling,
feels aversion from perception,
feels aversion from the activities,
feels aversion from consciousness;
so that he knows:

'Destroyed is rebirth,
lived is the righteous life,
done is the task,
for life in these conditions there is no hereafter.'"

 

§

 

Sutta 21

Coming to Pass

[21.1][wp] At Sāvatthī.

Then the venerable Rādha came to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

So seated the venerable Rādha thus addressed the Exalted One: —

'"Of a nature to come to pass! Of a nature to come to pass" they say, lord.

Pray, lord, what is of a nature to come to pass?'

'Body, Rādha, is of a nature to come to pass.

Feeling, Rādha, is of a nature to come to pass.

Perception, Rādha, is of a nature to come to pass.

The activities, Rādha, are of a nature to come to pass.

Consciousness, Rādha, is of a nature to come to pass.

So seeing, Rādha, the well-taught Ariyan disciple
feels aversion from body,
feels aversion from feeling,
feels aversion from perception,
feels aversion from the activities,
feels aversion from consciousness;
so that he knows:

'Destroyed is rebirth,
lived is the righteous life,
done is the task,
for life in these conditions there is no hereafter.'"

 

§

 

Sutta 22

Ceasing

[22.1][wp] At Sāvatthī.

Then the venerable Rādha came to the Exalted One.

Having done so, he saluted the Exalted One and sat down at one side.

So seated the venerable Rādha thus addressed the Exalted One: —

'"By nature doomed to cease! By nature doomed to cease" they say, lord.

Pray, lord, what is by nature doomed to cease?'

'Body, Rādha, is by nature doomed to cease.

Feeling, Rādha, is by nature doomed to cease.

Perception, Rādha, is by nature doomed to cease.

The activities, Rādha, are by nature doomed to cease.

Consciousness, Rādha, is by nature doomed to cease.

So seeing, Rādha, the well-taught Ariyan disciple
feels aversion from body,
feels aversion from feeling,
feels aversion from perception,
feels aversion from the activities,
feels aversion from consciousness;
so that he knows:

'Destroyed is rebirth,
lived is the righteous life,
done is the task,
for life in these conditions there is no hereafter.'"

 


III. Requests

Sutta 23

Māra

[23.1][wp] At Sāvatthī.

Seated at one side the venerable Rādha, thus addressed the Exalted One: —

Well for me, lord, if the Exalted One were to teach me a doctrine in brief,
hearing which from the Exalted One
I might dwell remote,
strenuous,
ardent
and intent.'[16]

'That which is Māra, Rādha,
desire for that must be put away by you.

And what, Rādha, is Māra?

Body, Rādha, is [162] Māra.

Desire for that must be put away.

Feeling, Rādha, is Māra.

Desire for that must be put away.

Perception, Rādha, is Māra.

Desire for that must be put away.

The activities, Rādha, are Māra.

Desire for them must be put away.

Consciousness, Rādha, is Māra.

Desire for that must be put away.'

 

§

 

Sutta 24

Of the Nature of Māra

[24.1][wp] At Sāvatthī.

Seated at one side the venerable Rādha, thus addressed the Exalted One: —

Well for me, lord, if the Exalted One were to teach me a doctrine in brief,
hearing which from the Exalted One
I might dwell remote,
strenuous,
ardent
and intent.'

'That which is of the nature of Māra, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is of the nature of Māra?

Body, Rādha, is of the nature of Māra.

Desire for that must be put away.

Feeling, Rādha, is of the nature of Māra.

Desire for that must be put away.

Perception, Rādha, is of the nature of Māra.

Desire for that must be put away.

The activities, Rādha, are of the nature of Māra.

Desire for them must be put away.

Consciousness, Rādha, is of the nature of Māra.

Desire for that must be put away.'

 

§

 

Sutta 25

Impermanent (1)

[25.1] At Sāvatthī.

Seated at one side the venerable Rādha, thus addressed the Exalted One: —

Well for me, lord, if the Exalted One were to teach me a doctrine in brief,
hearing which from the Exalted One
I might dwell remote,
strenuous,
ardent
and intent.'

'That which is impermanent, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is impermanent?

Body, Rādha, is impermanent.

Desire for that must be put away.

Feeling, Rādha, is impermanent.

Desire for that must be put away.

Perception, Rādha, is impermanent.

Desire for that must be put away.

The activities, Rādha, are impermanent.

Desire for them must be put away.

Consciousness, Rādha, is impermanent.

Desire for that must be put away.'

 

§

 

Sutta 26

Impermanent (2)

[26.1] At Sāvatthī.

Seated at one side the venerable Rādha, thus addressed the Exalted One: —

Well for me, lord, if the Exalted One were to teach me a doctrine in brief,
hearing which from the Exalted One
I might dwell remote,
strenuous,
ardent
and intent.'

'That which is of the nature of impermanence, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is of the nature of impermanence?

Body, Rādha, is of the nature of impermanence.

Desire for that must be put away.

Feeling, Rādha, is of the nature of impermanence.

Desire for that must be put away.

Perception, Rādha, is of the nature of impermanence.

Desire for that must be put away.

The activities, Rādha, are of the nature of impermanence.

Desire for them must be put away.

Consciousness, Rādha, is of the nature of impermanence.

Desire for that must be put away.'

 

§

 

Sutta 27

Suffering (1)

[27.1] At Sāvatthī.

Seated at one side the venerable Rādha, thus addressed the Exalted One: —

Well for me, lord, if the Exalted One were to teach me a doctrine in brief,
hearing which from the Exalted One
I might dwell remote,
strenuous,
ardent
and intent.'

'That which is sufiering, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is sufiering?

Body, Rādha, is sufiering.

Desire for that must be put away.

Feeling, Rādha, is sufiering.

Desire for that must be put away.

Perception, Rādha, is sufiering.

Desire for that must be put away.

The activities, Rādha, are sufiering.

Desire for them must be put away.

Consciousness, Rādha, is sufiering.

Desire for that must be put away.'

 

§

 

Sutta 28

Suffering (2)

[28.1] At Sāvatthī.

Seated at one side the venerable Rādha, thus addressed the Exalted One: —

Well for me, lord, if the Exalted One were to teach me a doctrine in brief,
hearing which from the Exalted One
I might dwell remote,
strenuous,
ardent
and intent.'

'That which is of the nature of sufiering, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is of the nature of sufiering?

Body, Rādha, is of the nature of sufiering.

Desire for that must be put away.

Feeling, Rādha, is of the nature of sufiering.

Desire for that must be put away.

Perception, Rādha, is of the nature of sufiering.

Desire for that must be put away.

The activities, Rādha, are of the nature of sufiering.

Desire for them must be put away.

Consciousness, Rādha, is of the nature of sufiering.

Desire for that must be put away.'

 

§

 

Sutta 29

Without a Self (1)

[29.1] At Sāvatthī.

Seated at one side the venerable Rādha, thus addressed the Exalted One: —

Well for me, lord, if the Exalted One were to teach me a doctrine in brief,
hearing which from the Exalted One
I might dwell remote,
strenuous,
ardent
and intent.'

'That which is without a self, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is without a self?

Body, Rādha, is without a self.

Desire for that must be put away.

Feeling, Rādha, is without a self.

Desire for that must be put away.

Perception, Rādha, is without a self.

Desire for that must be put away.

The activities, Rādha, are without a self.

Desire for them must be put away.

Consciousness, Rādha, is without a self.

Desire for that must be put away.'

 

§

 

Sutta 30

Without a Self (2)

[30.1] At Sāvatthī.

Seated at one side the venerable Rādha, thus addressed the Exalted One: —

Well for me, lord, if the Exalted One were to teach me a doctrine in brief,
hearing which from the Exalted One
I might dwell remote,
strenuous,
ardent
and intent.'

'Naturally.' 'By nature' was a stretch for 'dhamma' but this goes too far!

p.p. explains it all — p.p.

'That which is naturally without a self, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is naturally without a self?

Body, Rādha, is naturally without a self.

Desire for that must be put away.

Feeling, Rādha, is naturally without a self.

Desire for that must be put away.

Perception, Rādha, is naturally without a self.

Desire for that must be put away.

The activities, Rādha, are naturally without a self.

Desire for them must be put away.

Consciousness, Rādha, is naturally without a self.

Desire for that must be put away.'

 

§

 

Sutta 31

Destruction

[31.1] At Sāvatthī.

Seated at one side the venerable Rādha, thus addressed the Exalted One: —

Well for me, lord, if the Exalted One were to teach me a doctrine in brief,
hearing which from the Exalted One
I might dwell remote,
strenuous,
ardent
and intent.'

'That which is by nature perishing, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is by nature perishing?

Body, Rādha, is by nature perishing.

Desire for that must be put away.

Feeling, Rādha, is by nature perishing.

Desire for that must be put away.

Perception, Rādha, is by nature perishing.

Desire for that must be put away.

The activities, Rādha, are by nature perishing.

Desire for them must be put away.

Consciousness, Rādha, is by nature perishing.

Desire for that must be put away.'

 

§

 

Sutta 32

Transience

[32.1] At Sāvatthī.

Seated at one side the venerable Rādha, thus addressed the Exalted One: —

Well for me, lord, if the Exalted One were to teach me a doctrine in brief,
hearing which from the Exalted One
I might dwell remote,
strenuous,
ardent
and intent.'

'That which is by nature transient, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is by nature transient?

Body, Rādha, is by nature transient.

Desire for that must be put away.

Feeling, Rādha, is by nature transient.

Desire for that must be put away.

Perception, Rādha, is by nature transient.

Desire for that must be put away.

The activities, Rādha, are by nature transient.

Desire for them must be put away.

Consciousness, Rādha, is by nature transient.

Desire for that must be put away.'

 

§

 

Sutta 33

Coming to Pass

[33.1] At Sāvatthī.

Seated at one side the venerable Rādha, thus addressed the Exalted One: —

Well for me, lord, if the Exalted One were to teach me a doctrine in brief,
hearing which from the Exalted One
I might dwell remote,
strenuous,
ardent
and intent.'

'That which is of a nature to come to pass, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is of a nature to come to pass?

Body, Rādha, is of a nature to come to pass.

Desire for that must be put away.

Feeling, Rādha, is of a nature to come to pass.

Desire for that must be put away.

Perception, Rādha, is of a nature to come to pass.

Desire for that must be put away.

The activities, Rādha, are of a nature to come to pass.

Desire for them must be put away.

Consciousness, Rādha, is of a nature to come to pass.

Desire for that must be put away.'

 

§

 

Sutta 34

Of a Nature to Cease

[34.1] At Sāvatthī.

Seated at one side the venerable Rādha, thus addressed the Exalted One: —

Well for me, lord, if the Exalted One were to teach me a doctrine in brief,
hearing which from the Exalted One
I might dwell remote,
strenuous,
ardent
and intent.'

'That which is of a nature to cease, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is of a nature to cease?

Body, Rādha, is of a nature to cease.

Desire for that must be put away.

Feeling, Rādha, is of a nature to cease.

Desire for that must be put away.

Perception, Rādha, is of a nature to cease.

Desire for that must be put away.

The activities, Rādha, are of a nature to cease.

Desire for them must be put away.

Consciousness, Rādha, is of a nature to cease.

Desire for that must be put away.'

 


IV. Confidential[17]


 

Sutta 35

Māra (1)

[35.1][wp] At Sāvatthī.

As he sat at one side the Exalted One thus addressed the venerable Rādha,: —

'That which is Māra, Rādha,
desire for that must be put away by you.

And what, Rādha, is Māra?

Body, Rādha, is Māra.

Desire for that must be put away.

Feeling, Rādha, is Māra.

Desire for that must be put away.

Perception, Rādha, is Māra.

Desire for that must be put away.

The activities, Rādha, are Māra.

Desire for them must be put away.

Consciousness, Rādha, is Māra.

Desire for that must be put away.'

 

§

 

Sutta 36

Māra (2)

[36.1][wp] At Sāvatthī.

As he sat at one side the Exalted One thus addressed the venerable Rādha,: —

'That which is of the nature of Māra, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is of the nature of Māra?

Body, Rādha, is of the nature of Māra.

Desire for that must be put away.

Feeling, Rādha, is of the nature of Māra.

Desire for that must be put away.

Perception, Rādha, is of the nature of Māra.

Desire for that must be put away.

The activities, Rādha, are of the nature of Māra.

Desire for them must be put away.

Consciousness, Rādha, is of the nature of Māra.

Desire for that must be put away.'

 

§

 

Sutta 37

Impermanent (1)

[37.1] At Sāvatthī.

As he sat at one side the Exalted One thus addressed the venerable Rādha,: —

'That which is impermanent, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is impermanent?

Body, Rādha, is impermanent.

Desire for that must be put away.

Feeling, Rādha, is impermanent.

Desire for that must be put away.

Perception, Rādha, is impermanent.

Desire for that must be put away.

The activities, Rādha, are impermanent.

Desire for them must be put away.

Consciousness, Rādha, is impermanent.

Desire for that must be put away.'

 

§

 

Sutta 38

Impermanent (2)

[38.1] At Sāvatthī.

As he sat at one side the Exalted One thus addressed the venerable Rādha,: —

'That which is of the nature of impermanence, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is of the nature of impermanence?

Body, Rādha, is of the nature of impermanence.

Desire for that must be put away.

Feeling, Rādha, is of the nature of impermanence.

Desire for that must be put away.

Perception, Rādha, is of the nature of impermanence.

Desire for that must be put away.

The activities, Rādha, are of the nature of impermanence.

Desire for them must be put away.

Consciousness, Rādha, is of the nature of impermanence.

Desire for that must be put away.'

 

§

 

Sutta 39

Suffering (1)

[39.1] At Sāvatthī.

As he sat at one side the Exalted One thus addressed the venerable Rādha,: —

'That which is sufiering, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is sufiering?

Body, Rādha, is sufiering.

Desire for that must be put away.

Feeling, Rādha, is sufiering.

Desire for that must be put away.

Perception, Rādha, is sufiering.

Desire for that must be put away.

The activities, Rādha, are sufiering.

Desire for them must be put away.

Consciousness, Rādha, is sufiering.

Desire for that must be put away.'

 

§

 

Sutta 40

Suffering (2)

[40.1] At Sāvatthī.

As he sat at one side the Exalted One thus addressed the venerable Rādha,: —

'That which is of the nature of sufiering, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is of the nature of sufiering?

Body, Rādha, is of the nature of sufiering.

Desire for that must be put away.

Feeling, Rādha, is of the nature of sufiering.

Desire for that must be put away.

Perception, Rādha, is of the nature of sufiering.

Desire for that must be put away.

The activities, Rādha, are of the nature of sufiering.

Desire for them must be put away.

Consciousness, Rādha, is of the nature of sufiering.

Desire for that must be put away.'

 

§

 

Sutta 41

Without a self (1)

[41.1] At Sāvatthī.

As he sat at one side the Exalted One thus addressed the venerable Rādha,: —

'That which is without a self, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is without a self?

Body, Rādha, is without a self.

Desire for that must be put away.

Feeling, Rādha, is without a self.

Desire for that must be put away.

Perception, Rādha, is without a self.

Desire for that must be put away.

The activities, Rādha, are without a self.

Desire for them must be put away.

Consciousness, Rādha, is without a self.

Desire for that must be put away.'

 

§

 

Sutta 42

Without a self (2)

[42.1] At Sāvatthī.

As he sat at one side the Exalted One thus addressed the venerable Rādha,: —

'That which is naturally without a self, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is naturally without a self?

Body, Rādha, is naturally without a self.

Desire for that must be put away.

Feeling, Rādha, is naturally without a self.

Desire for that must be put away.

Perception, Rādha, is naturally without a self.

Desire for that must be put away.

The activities, Rādha, are naturally without a self.

Desire for them must be put away.

Consciousness, Rādha, is naturally without a self.

Desire for that must be put away.'

 

§

 

Sutta 43

Destruction

[43.1] At Sāvatthī.

As he sat at one side the Exalted One thus addressed the venerable Rādha,: —

'That which is by nature perishing, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is by nature perishing?

Body, Rādha, is by nature perishing.

Desire for that must be put away.

Feeling, Rādha, is by nature perishing.

Desire for that must be put away.

Perception, Rādha, is by nature perishing.

Desire for that must be put away.

The activities, Rādha, are by nature perishing.

Desire for them must be put away.

Consciousness, Rādha, is by nature perishing.

Desire for that must be put away.'

 

§

 

Sutta 44

Transience

[44.1] At Sāvatthī.

As he sat at one side the Exalted One thus addressed the venerable Rādha,: —

'That which is by nature transient, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is by nature transient?

Body, Rādha, is by nature transient.

Desire for that must be put away.

Feeling, Rādha, is by nature transient.

Desire for that must be put away.

Perception, Rādha, is by nature transient.

Desire for that must be put away.

The activities, Rādha, are by nature transient.

Desire for them must be put away.

Consciousness, Rādha, is by nature transient.

Desire for that must be put away.'

 

§

 

Sutta 45

Coming to Pass

[45.1] At Sāvatthī.

As he sat at one side the Exalted One thus addressed the venerable Rādha,: —

'That which is of a nature to come to pass, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is of a nature to come to pass?

Body, Rādha, is of a nature to come to pass.

Desire for that must be put away.

Feeling, Rādha, is of a nature to come to pass.

Desire for that must be put away.

Perception, Rādha, is of a nature to come to pass.

Desire for that must be put away.

The activities, Rādha, are of a nature to come to pass.

Desire for them must be put away.

Consciousness, Rādha, is of a nature to come to pass.

Desire for that must be put away.'

 

§

 

Sutta 46

Of a Nature to Cease

[46.1] At Sāvatthī.

As he sat at one side the Exalted One thus addressed the venerable Rādha,: —

'That which is of a nature to cease, Rādha, —
desire for that must be put away by you.

Lust must be put away,
desire and lust must be put away.'

And what, Rādha, is of a nature to cease?

Body, Rādha, is of a nature to cease.

Desire for that must be put away.

Feeling, Rādha, is of a nature to cease.

Desire for that must be put away.

Perception, Rādha, is of a nature to cease.

Desire for that must be put away.

The activities, Rādha, are of a nature to cease.

Desire for them must be put away.

Consciousness, Rādha, is of a nature to cease.

Desire for that must be put away.'

 


[1] Cf. § 71 and Brethren, 115 [Ed.: see: Appendixes, Proper Names, Rādha Thera

[2] Māra = death. Māretā, 'killer' = maraṇaŋ. Comy. Infra, p.160.

[3] Sup. § 122.

[4] Text has assa only. Comy. reads accasavāyo and says atikkanto ti. The phrase occurs in similar questions and answers at S. v, 218, where text reads ajjha-param, brāhmaṇa, pañhaŋ, na sakkhi. ... Cf. M. i, 304.

[5] Ogadhaŋ. Comy. 'Nibbāne patiṭṭhitaŋ.'

[6] For Satto see S. i,135: K.S. i,169, n. At Nidd. i,24 (satto guhāyaŋ)-satto, visatto, asatto, laggo, laggito, palibuddho; all synonyms of 'something caught, entangled, hindered.' Comy. lagga-pucchā. For Bodhisatto see Papañca, 113 (bodhiyaŋ satto, laggo). [Commentators were not philologists, and confused the root sat, existent with saj, to cling. — Ed.]

[7] Paŋsv¢gārakehi.

[8] Text reads manāyanti. I read dhanāyanti with Comy., which paraphrases dhanaŋ viya maññanti.

[9] Bhava-netti. Comy. rajju (the cord). Buddh. Psych. Eth. 279, n. 2nd ed. 256, n. 10.

[10] Cf. S. ii, 17: K.S. ii, 13

[11] Supra, § 106

[12] Cf. K.S. ii, 11, etc.; supra, p. 28-9.

[13] Cf, supra, p. 155.

[14] Māradhammo, i.e., perishable.

[15] Vayo, life or age: vaya-dhammo, 'aging.'

[16] Cf. supra, pp. 32, 155.

[17] The chapter is called Upanisinna, 'seated near,' implying a special teaching, with perhaps an implication of an upanisa, 'secret doctrine' of the brahminical method. Comy. says, 'The first two chapters are about questions; the third is about requests (for teaching). The fourth is a "seated near" talk. The whole section is to be understood as a teaching with the object of ripening his emancipation.' It is thus seen that the teaching might be called 'special or intimate,' not for the general, but for the individual, which is the meaning of secret doctrine. Cf. Upani.sad.


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