Taken from the Sutta Pitaka, Samyutta Nikàya
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 Anàthapiõóika in Jeta's grove in Sàvatthi. Then venerable Ràdha approached the Blessed One, worshipped, and sat on a side. Sitting, venerable Ràdha said to the Blessed One: “Venerable sir, it is said, ‘Death. What is death?”

4. “Ràdha, matter is death. Feelings, perceptions, intentions, and consciousness are death. Ràdha, 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 Anàthapiõóika in Jeta's grove in Sàvatthi. Then venerable Ràdha approached the Bhagavat, worshipped, and sat on a side. Sitting, venerable Ràdha said to the Bhagavat: “Venerable sir, it is said, ‘The nature of death.’ What is the nature of death?”

“Ràdha, matter is of the nature of death. Feelings, perceptions, intentions, and consciousness are of the nature of death. Ràdha, 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 Anàthapiõóika in Jeta's grove in Sàvatthi. Then venerable Ràdha approached the Bhagavat, worshipped, and sat on a side. Sitting, venerable Ràdha said to the Bhagavat: “Venerable sir, it is said, ‘Impermanent.’ What is impermanent?”

“Ràdha, matter is impermanent. Feelings, perceptions, mental formations, and consciousness are impermanent. Ràdha, 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 Anàthapiõóika in Jeta's grove in Sàvatthi. Then venerable Ràdha approached the Bhagavat, worshipped, and sat on a side. Sitting, venerable Ràdha said to the Bhagavat: “Venerable sir, it is said, ‘The nature of impermanence.’ What is the nature of impermanence?”

“Ràdha, matter is of the nature of impermanence. Feelings, perceptions, intentions, and consciousness are of the nature of impermanence. Ràdha, 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 Anàthapiõóika in Jeta's grove in Sàvatthi. Then venerable Ràdha approached the Bhagavat , worshipped, and sat on a side. Sitting, venerable Ràdha said to the Bhagavat:

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

“Ràdha, matter is distress. Feelings, perceptions, mental intentions, and consciousness are unpleasant. Ràdha, 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 Anàthapiõóika in Jeta's grove in Sàvatthi. Then venerable Ràdha approached the Bhagavat, worshipped, and sat on a side. Sitting, venerable Ràdha said to the Bhagavat: “Venerable sir, it is said, ‘Is of distressing nature.’ What is of distressing nature?”

“Ràdha, matter is of distressing nature. Feelings, perceptions, mental formations, and consciousness are of distressing nature. Ràdha, 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) (anattà):

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 Anàthapiõóika in Jeta's grove in Sàvatthi. Then the venerable Ràdha approached the Bhagavat, worshipped, and sat on a side. Sitting, venerable Ràdha said to the Bhagavat: “Venerable sir, it is said, ‘No (or lacks) atta’. What lacks atta?”

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

Ràdha, 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 Anàthapiõóika in Jeta's grove in Sàvatthi. Then venerable Ràdha approached the Bhagavat, worshipped, and sat on a side. Sitting, venerable Ràdha said to the Bhagavat: “Venerable sir, it is said, ‘Is of the nature of no atta.’ What is of the nature of no atta?”

Ràdha, matter is of the nature of no atta. Feelings, perceptions, mental formations, and consciousness are of the nature of no atta. Ràdha, 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 Anàthapiõóika in Jeta's grove in Sàvatthi. Then venerable Ràdha approached the Bhagavat, worshipped, and sat on a side. Sitting, venerable Ràdha said to the Bhagavat: “Venerable sir, it is said, ‘Is the nature of getting destroyed.’ What is of the nature of getting destroyed?”

“Ràdha, matter is of the nature of getting destroyed. Feelings, perceptions, mental formations, and consciousness are of the nature of getting destroyed. Ràdha, 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 Anàthapiõóika in Jeta's grove in Sàvatthi. Then venerable Ràdha approached the Bhagavat, worshipped, and sat on a side. Sitting, venerable Ràdha said to the Bhagavat: “Venerable sir, it is said, ‘Of the nature of fading.’ What is of the nature of fading?”

“Ràdha, matter is of the nature of fading Feelings, perceptions, mental formations, and consciousness are of the nature of fading. Ràdha, 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 Anàthapiõóika in Jeta's grove in Sàvatthi. Then venerable Ràdha approached the Bhagavat, worshipped, and sat on a side. Sitting, venerable Ràdha said to the Bhagavat: “Venerable sir, it is said, ‘Of the nature of arising.’ What is of the nature of arising?”

“Ràdha, matter is of the nature of arising. Feelings, perceptions, mental formations, and consciousness are of the nature of arising. Ràdha, 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 Anàthapiõóika in Jeta's grove in Sàvatthi. Then venerable Ràdha approached the Bhagavat, worshipped, and sat on a side. Sitting, venerable Ràdha said to the Bhagavat: “Venerable sir, it is said, ‘Of the nature of ceasing.’ What is of the nature of ceasing?”

“Ràdha, matter is of the nature of ceasing. Feelings, perceptions, mental formations, and consciousness are of the nature of ceasing. Ràdha, 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’.”

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