Im astonished you say like this.those are secondary results.rupaya itself is mara,budda says that to radha thero in its discussionthey are not inherently mara.. clinging to them is mara
khandha mara
klesha mara
Im astonished you say like this.those are secondary results.rupaya itself is mara,budda says that to radha thero in its discussionthey are not inherently mara.. clinging to them is mara
khandha mara
klesha mara
Yes, this is actually stated at the end of the Sutta. This is the problem when people read half of a Sutta and take what they like to take.they are not inherently mara.. clinging to them is mara
khandha mara
klesha mara
Read the whole thingIm astonished you say like this.those are secondary results.rupaya itself is mara,budda says that to radha thero in its discussion

clinging is the trap to sansara.but form itself is mara.Yes, this is actually stated at the end of the Sutta. This is the problem when people read half of a Sutta and take what they like to take.
Read the whole thing
------ Post added on Jun 11, 2026 at 9:36 AM
Im astonished you say like this.those are secondary results.rupaya itself is mara,budda says that to radha thero in its discussion
Form itself is mara dying or not dying is our interpretationi have read several ways how this one has been interpreted. another way that rupa called mara is becuase its dying nature..
Cannot agree, 5 aggregates themselves cannot be mara without clinging.clinging is the trap to sansara.but form itself is mara.
The moment you identify it as 5 aggregates are mara.”I”is bornCannot agree, 5 aggregates themselves cannot be mara without clinging.
Form itself is mara dying or not dying is our interpretation
What to be taken as rupa without i,of course this is told to pruthakjana and to us.all we can see is updana rupa.and tripitaka is one of thembuddha has said multiple places, rupa is not the problem.
this Radha is prutakjana...rupa referred here could most probably be upadhana-rupa. Buddha has omitted upadhana part in many places.
Don't think that's correct, 5 aggregates + avidya/thrushna where "I" is born, 5 aggregates themselves has nothing to do with "I"The moment you identify it as 5 aggregates are mara.”I”is born
How do you talk about 5 aggregates without an i? The moment you talk about 5 agreegates you are in maras landDon't think that's correct, 5 aggregates + avidya/thrushna where "I" is born, 5 aggregates themselves has nothing to do with "I"
This is what you need to learn properly, "sense something" is one thing "I sense something" is something else.How do you talk about 5 aggregates without an i? The moment you talk about 5 agreegates you are in maras land
What are the 5 agrragtaes that ‘exists’ beyond you?or when you disappear do they exist as standaloneThis is what you need to learn properly, "sense something" is one thing "I sense something" is something else.
What to be taken as rupa without i,of course this is told to pruthakjana and to us.all we can see is updana rupa.and tripitaka is one of them
Again form is rupaya.and tripataka itself is a form,and form is marayaconcept (tripitaka) is not wrong. clinging to it with wrong view is the problem. buddha has also used concepts.
Again form is rupaya.and tripataka itself is a form,and form is maraya
Realy?not only rupaya maraya. Perception,vincyanaya all marayatripitak is not a form...tripitaka is a mental construction/concept/conventional reality created caused by rupa and other factors
Of course, isn't the state of "Arahath" just that?What are the 5 agrragtaes that ‘exists’ beyond you?or when you disappear do they exist as standalone
Just what? So 5 aggregates exists as standalone entities?when i is gone?Of course, isn't the state of "Arahath" just that?