Taken from the Sutta Pitaka, Samyutta Nikąya
Division III Book 22 Chapter 2

 

The 8 dhammas (or characteristics or natures)

of the arising and ceasing of the khandas,

indeed of all dhammas = sankharas

(and that includes the Tathagata’s dhamma)

 

22. 2. ff

 

1. Death (Mata, and for which later the metaphor Mara is used):

I heard thus. At one time the Bhagavat was living in the monastery offered by Anąthapiõóika in Jeta's grove in Sąvatthi. Then venerable Rądha approached the Blessed One, worshipped, and sat on a side. Sitting, venerable Rądha said to the Blessed One: “Venerable sir, it is said, ‘Death. What is death?”

4. “Rądha, matter is death. Feelings, perceptions, intentions, and consciousness are death. Rądha, the learned noble disciple, realizing this, turns from matter. Turns from feelings, perceptions, mental formations, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish’.”

 

The Death dhamma (The nature (i.e. the means of) of death, i.e. matadhamma):

I heard thus. At one time the Bhagavat was living in the monastery offered by Anąthapiõóika in Jeta's grove in Sąvatthi. Then venerable Rądha approached the Bhagavat, worshipped, and sat on a side. Sitting, venerable Rądha said to the Bhagavat: “Venerable sir, it is said, ‘The nature of death.’ What is the nature of death?”

“Rądha, matter is of the nature of death. Feelings, perceptions, intentions, and consciousness are of the nature of death. Rądha, the learned noble disciple, realizing this, turns from matter, feelings, perceptions, mental formations, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish’.”

 

 

2. Impermanence (possibly non-abiding) (Anicca):

I heard thus. At one time the Bhagavat was living in the monastery offered by Anąthapiõóika in Jeta's grove in Sąvatthi. Then venerable Rądha approached the Bhagavat, worshipped, and sat on a side. Sitting, venerable Rądha said to the Bhagavat: “Venerable sir, it is said, ‘Impermanent.’ What is impermanent?”

“Rądha, matter is impermanent. Feelings, perceptions, mental formations, and consciousness are impermanent. Rądha, the learned noble disciple, realizing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish’.”

 

The Impermanence dhamma (i.e. The nature (i.e. means) of impermanence, i.e. aniccadhamma):

I heard thus. At one time the Bhagavat was living in the monastery offered by Anąthapiõóika in Jeta's grove in Sąvatthi. Then venerable Rądha approached the Bhagavat, worshipped, and sat on a side. Sitting, venerable Rądha said to the Bhagavat: “Venerable sir, it is said, ‘The nature of impermanence.’ What is the nature of impermanence?”

“Rądha, matter is of the nature of impermanence. Feelings, perceptions, intentions, and consciousness are of the nature of impermanence. Rądha, the learned noble disciple, realizing this, turns from matter, feelings, perceptions, mental formations, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish.”

 

3. Distress (unpleasantness) (dukkha):

I heard thus. At one time the Bhagavat was living in the monastery offered by Anąthapiõóika in Jeta's grove in Sąvatthi. Then venerable Rądha approached the Bhagavat , worshipped, and sat on a side. Sitting, venerable Rądha said to the Bhagavat:

“Venerable sir, it is said, ‘Distress.’ What is distress?”

“Rądha, matter is distress. Feelings, perceptions, mental intentions, and consciousness are unpleasant. Rądha, the learned noble disciple, realizing this, turns from matter, feelings, perceptions, mental formations, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish’.”

 

The Distress (or unpleasantness) dhamma (The nature (or means) of distress (or unpleasantness), i.e. dukkhadhamma):

I heard thus. At one time the Bhagavat was living in the monastery offered by Anąthapiõóika in Jeta's grove in Sąvatthi. Then venerable Rądha approached the Bhagavat, worshipped, and sat on a side. Sitting, venerable Rądha said to the Bhagavat: “Venerable sir, it is said, ‘Is of distressing nature.’ What is of distressing nature?”

“Rądha, matter is of distressing nature. Feelings, perceptions, mental formations, and consciousness are of distressing nature. Rądha, the learned noble disciple, realizing this, turns from matter, feelings, perceptions, mental formations, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish’.”

 

 

4. No (or lacking) atta (meaning: own stand, possibly original self) (anattą):

Note: at no time in his long career did the Tathagata produce a clear and unambiguous definition of the term atta. Consequently, no one knows precisely what he meant when he used this metaphor.

 

I heard thus. At one time the Bhagavat was living in the monastery offered by Anąthapiõóika in Jeta's grove in Sąvatthi. Then the venerable Rądha approached the Bhagavat, worshipped, and sat on a side. Sitting, venerable Rądha said to the Bhagavat: “Venerable sir, it is said, ‘No (or lacks) atta’. What lacks atta?”

“Rądha, matter lacks atta. Feelings, perceptions, mental formations, and consciousness lack atta.

Rądha, the learned noble disciple, realizing this, turns from matter. Turns from feelings, perceptions, mental formations, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish’.”

 

The no (of lacks) atta dhamma, (The nature (or means) of no atta, i.e. anattadhamma):

I heard thus. At one time the Bhagavat was living in the monastery offered by Anąthapiõóika in Jeta's grove in Sąvatthi. Then venerable Rądha approached the Bhagavat, worshipped, and sat on a side. Sitting, venerable Rądha said to the Bhagavat: “Venerable sir, it is said, ‘Is of the nature of no atta.’ What is of the nature of no atta?”

Rądha, matter is of the nature of no atta. Feelings, perceptions, mental formations, and consciousness are of the nature of no atta. Rądha, the learned noble disciple, realizing this, turns from matter, feelings, perceptions, intentions, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish’.”

 

5. Destruction dhamma (khayadhamma) Of the means (or nature) of destruction:

I heard thus. At one time the Bhagavat was living in the monastery offered by Anąthapiõóika in Jeta's grove in Sąvatthi. Then venerable Rądha approached the Bhagavat, worshipped, and sat on a side. Sitting, venerable Rądha said to the Bhagavat: “Venerable sir, it is said, ‘Is the nature of getting destroyed.’ What is of the nature of getting destroyed?”

“Rądha, matter is of the nature of getting destroyed. Feelings, perceptions, mental formations, and consciousness are of the nature of getting destroyed. Rądha, the learned noble disciple, realizing this, turns from matter, feelings, perceptions, mental formations, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish’.”

 

6. Fading-dhamma (vayadhamma) Of the means (or nature) of fading:

I heard thus. At one time the Bhagavat was living in the monastery offered by Anąthapiõóika in Jeta's grove in Sąvatthi. Then venerable Rądha approached the Bhagavat, worshipped, and sat on a side. Sitting, venerable Rądha said to the Bhagavat: “Venerable sir, it is said, ‘Of the nature of fading.’ What is of the nature of fading?”

“Rądha, matter is of the nature of fading Feelings, perceptions, mental formations, and consciousness are of the nature of fading. Rądha, the learned noble disciple, realizing this, turns from matter, feelings, perceptions, mental formations, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish’.”

 

7. Arising-dhamma (samudayadhamma) Of the means (or nature) of arising:

I heard thus. At one time the Bhagavat was living in the monastery offered by Anąthapiõóika in Jeta's grove in Sąvatthi. Then venerable Rądha approached the Bhagavat, worshipped, and sat on a side. Sitting, venerable Rądha said to the Bhagavat: “Venerable sir, it is said, ‘Of the nature of arising.’ What is of the nature of arising?”

“Rądha, matter is of the nature of arising. Feelings, perceptions, mental formations, and consciousness are of the nature of arising. Rądha, the learned noble disciple realizing this, turns from matter. Turn from feelings, perceptions, mental formations, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish’.”

 

8. Ceasing-dhamma (nirodhadhamma) Of the means (or nature) of Ceasing:

I heard thus. At one time the Bhagavat was living in the monastery offered by Anąthapiõóika in Jeta's grove in Sąvatthi. Then venerable Rądha approached the Bhagavat, worshipped, and sat on a side. Sitting, venerable Rądha said to the Bhagavat: “Venerable sir, it is said, ‘Of the nature of ceasing.’ What is of the nature of ceasing?”

“Rądha, matter is of the nature of ceasing. Feelings, perceptions, mental formations, and consciousness are of the nature of ceasing. Rądha, the learned noble disciple, realizing this, turns from matter, feelings, perceptions, mental formations, and consciousness. Turning, looses interest and is released. Released, he knows, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish’.”