1.
The First Chapter
1.
The Discourse on Māra
160. At Sāvatthī. Then the Venerable Rādha approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Rādha said this to the Blessed One -
"'Māra, Māra', venerable sir, is said. In what respect, venerable sir, is there Māra?" "When matter exists, Rādha, there would be Māra or a killer or one who dies. Therefore, Rādha, see matter as Māra, see it as a killer, see it as one who dies, see it as disease, see it as a boil, see it as a dart, see it as misery, see it as a source of misery. Those who see it thus, they see rightly. When feeling exists... when perception exists... when activities exist... when consciousness exists, there would be Māra or a killer or one who dies. Therefore, Rādha, see consciousness as Māra, see it as a killer, see it as one who dies, see it as disease, see it as a boil, see it as a dart, see it as misery, see it as a source of misery. Those who see it thus, they see rightly."
"But, venerable sir, what is the purpose of right vision?" "Right vision, Rādha, is for the purpose of disenchantment." "But, venerable sir, what is the purpose of disenchantment?" "Disenchantment, Rādha, is for the purpose of dispassion." "But, venerable sir, what is the purpose of dispassion?" "Dispassion, Rādha, is for the purpose of liberation." "But, venerable sir, what is the purpose of liberation?" "Liberation, Rādha, is for the purpose of Nibbāna." "But, venerable sir, what is the purpose of Nibbāna?" "You have gone beyond the question, Rādha, you were not able to grasp the limit of the question. For, Rādha, the holy life is grounded upon Nibbāna, has Nibbāna as its ultimate goal, has Nibbāna as its final goal." The first.
2.
The Discourse on a Being
161. At Sāvatthī. Seated to one side, the Venerable Rādha said this to the Blessed One - "'A being, a being', venerable sir, is said. In what respect, venerable sir, is one called a being?" "Rādha, whatever desire, whatever lust, whatever delight, whatever craving there is for matter, one is attached there, one is strongly attached there, therefore one is called a being. In feeling, in perception, in activities, whatever desire, whatever lust, whatever delight, whatever craving there is for consciousness, one is attached there, one is strongly attached there, therefore one is called a being."
"Just as, Rādha, boys or girls play with sand houses. As long as they are not free from lust for those sand houses, not free from desire, not free from affection, not free from thirst, not free from fever, not free from craving, for so long they cling to those sand houses, play with them, treasure them, treat them as their own. But when, Rādha, those boys or girls become free from lust for those sand houses, free from desire, free from affection, free from thirst, free from fever, free from craving, then they scatter those sand houses with their hands and feet, destroy them, demolish them, make them unplayable. Just so, Rādha, you too scatter matter, destroy it, demolish it, make it unplayable, proceed to the elimination of craving. Scatter feeling, destroy it, demolish it, make it unplayable, proceed to the elimination of craving. Perception... scatter activities, destroy them, demolish them, make them unplayable, proceed to the elimination of craving. Scatter consciousness, destroy it, demolish it, make it unplayable, proceed to the elimination of craving. For the elimination of craving, Rādha, is Nibbāna." The second.
3.
The Discourse on the Conduit to Existence
162. At Sāvatthī. Seated to one side, the Venerable Rādha said this to the Blessed One - "'Cessation of the conduit to existence, cessation of the conduit to existence', venerable sir, is said. What indeed, venerable sir, is the conduit to existence, what is the cessation of the conduit to existence?" "Regarding matter, Rādha, whatever desire, whatever lust, whatever delight, whatever craving, whatever involvements and clingings, mental standpoints, adherences and underlying tendencies - this is called the conduit to existence. Their cessation is the cessation of the conduit to existence. In feeling, in perception, in activities, in consciousness, whatever desire, etc. mental standpoints, adherences and underlying tendencies - this is called the conduit to existence. Their cessation is the cessation of the conduit to existence." The third.
4.
The Discourse on What is to be Fully Understood
163. At Sāvatthī. The Venerable Rādha approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Rādha seated to one side, the Blessed One said this -
"I will teach you, Rādha, the phenomena to be fully understood, full understanding, and the person who has fully understood. Listen to that, pay close attention; I will speak." "Yes, venerable sir," the Venerable Rādha assented to the Blessed One. The Blessed One said this - "And what, Rādha, are the phenomena to be fully understood? Materiality, Rādha, is a phenomenon to be fully understood, feeling is a phenomenon to be fully understood, perception is a phenomenon to be fully understood, activities are a phenomenon to be fully understood, consciousness is a phenomenon to be fully understood. These are called, Rādha, the phenomena to be fully understood. And what, Rādha, is full understanding? That which, Rādha, is the elimination of lust, the elimination of hate, the elimination of delusion - this is called, Rādha, full understanding. And what, Rādha, is the person who has fully understood? 'The Worthy One' should be said. This venerable one of such a name and such a clan - this is called, Rādha, the person who has fully understood." The fourth.
5.
The Discourse on Ascetics
164. At Sāvatthī. To the Venerable Rādha seated to one side, the Blessed One said this - "These are the five aggregates of clinging, Rādha. Which five? The aggregate of clinging to matter, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to activities, the aggregate of clinging to consciousness. Whatever ascetics or brahmins, Rādha, who do not understand as it really is the gratification, danger, and escape of these five aggregates of clinging; they are not for me, Rādha, ascetics or brahmins who are considered ascetics among ascetics or considered brahmins among brahmins; and those venerable ones do not dwell having attained the goal of asceticism or the goal of the holy life in this very life, having realised by direct knowledge themselves. But whatever ascetics or brahmins, Rādha, who understand as it really is the gratification, danger, and escape of these five aggregates of clinging; they are for me, Rādha, ascetics or brahmins who are considered ascetics among ascetics and considered brahmins among brahmins; and those venerable ones dwell having attained the goal of asceticism and the goal of the holy life in this very life, having realised by direct knowledge themselves." The fifth.
6.
The Second Discourse on the Ascetic
165. At Sāvatthī. To the Venerable Rādha seated to one side, the Blessed One said this - "These are the five aggregates of clinging, Rādha. Which five? The aggregate of clinging to matter, etc. the aggregate of clinging to consciousness. Whatever ascetics or brahmins, Rādha, who do not understand as it really is the origin, passing away, gratification, danger, and escape of these five aggregates of clinging, etc. Having realised by direct knowledge themselves, having attained, they dwell." The sixth.
7.
The Discourse on the Stream-Enterer
166. At Sāvatthī. To the Venerable Rādha seated to one side, the Blessed One said this - "These are the five aggregates of clinging, Rādha. Which five? The aggregate of clinging to matter, etc. the aggregate of clinging to consciousness. Since, Rādha, a noble disciple understands as it really is the origin, passing away, gratification, danger, and escape of these five aggregates of clinging - this is called, Rādha, a noble disciple who is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment." The seventh.
8.
The Discourse on the Worthy One
167. At Sāvatthī. To the Venerable Rādha seated to one side, the Blessed One said this - "These are the five aggregates of clinging, Rādha. Which five? The aggregate of clinging to matter, etc. the aggregate of clinging to consciousness. Since, Rādha, a monk, having understood as it really is the origin, passing away, gratification, danger, and escape of these five aggregates of clinging, is liberated by non-clinging - this is called, Rādha, a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge." The eighth.
9.
The Discourse on Desire and Lust
168. At Sāvatthī. To the Venerable Rādha seated to one side, the Blessed One said this - "Rādha, whatever desire, whatever lust, whatever delight, whatever craving there is for matter, abandon that. Thus that matter will be abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Whatever desire, whatever lust, whatever delight, whatever craving there is for feeling, abandon that. Thus that feeling will be abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Of perception... whatever desire, whatever lust, whatever delight, whatever craving there is for activities, abandon that. Thus those activities will be abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Whatever desire, whatever lust, whatever delight, whatever craving there is for consciousness, abandon that. Thus that consciousness will be abandoned, etc. subject to non-arising in the future." The ninth.
10.
The Second Discourse on Desire and Lust
169. At Sāvatthī. To the Venerable Rādha seated to one side, the Blessed One said this - "Regarding matter, Rādha, whatever desire, whatever lust, whatever delight, whatever craving, whatever involvements and clingings, mental standpoints, adherences and underlying tendencies, abandon them. Thus that matter will be abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Whatever desire, whatever lust, whatever delight, whatever craving, whatever involvements and clingings, mental standpoints, adherences and underlying tendencies there are for feeling, abandon them. Thus that feeling will be abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Of perception... Whatever desire, whatever lust, whatever delight, whatever craving, whatever involvements and clingings, mental standpoints, adherences and underlying tendencies there are for activities, abandon them. Thus those activities will be abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Whatever desire, whatever lust, whatever delight, whatever craving, whatever involvements and clingings, mental standpoints, adherences and underlying tendencies there are for consciousness, abandon them. Thus that consciousness will be abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future." The tenth.
The first chapter of the Connected Discourses on Rādha.
Its summary:
Stream-Enterer and Worthy One, and Desire and Lust the other two.