Thus I have heard: One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.

At the time, a certain monk came to the Buddha. He bowed his head at the Buddha’s feet, and withdrew to stand to one side. He then said, “It’d be good, Bhagavān, if you would briefly explain the Dharma for me now. After hearing the Dharma, I’ll go alone to a quiet place and cultivate it earnestly. After cultivating it earnestly, I’ll again contemplate: ‘A good son leaves home, cuts off his hair and beard, puts on the Dharma robes, believes at home in being homeless, and leaves home [to train on the path]. That’s the way he reaches the ultimate and unsurpassed religious life. He’ll realize in the present life: “My births have been ended, the religious life has been established, and the task has been accomplished. I myself know that I won’t be subject to a later existence.”’”

The Bhagavān told that monk, “Good, good! Monk, I’m glad you’ve said, ‘[Bhagavān,] give me a brief explanation of the Dharma. From that brief explanation of the Dharma, I will get a full understanding of its meaning. I’ll go alone to a quiet place, focus on contemplation, and live earnestly … up to … “‘I myself know that I won’t be subject to a later existence’”’? Is this what you said?”

The monk said to the Buddha, “Yes, Bhagavān.”

The Buddha told the monk, “Listen closely! Listen closely, and consider it well. I will explain this for you. Monk, if something brings about the tendencies, then it brings about death. If something brings about death, then it’s bound by grasping. Monk, if it doesn’t bring about the tendencies, then it won’t bring about death. If something doesn’t bring about death, then it’s freed from grasping.”

The monk said to the Buddha, “I’ve understood, Bhagavān! I’ve understood, Sugata!”

The Buddha asked the monk, “How do you understand the meaning of my brief explanation of the Dharma in full?”

The monk said to the Buddha, “Bhagavān, form brings about the tendencies, and form brings about death. Something that brings about the tendencies and death is bound by grasping. Thus, feeling … conception … volition … consciousness brings about the tendencies, and consciousness brings about death. Something that brings about the tendencies and brings about death is bound by grasping.

“Bhagavān, if form doesn’t bring about the tendencies, it won’t bring about death. Something that doesn’t bring about the tendencies and doesn’t bring about death is freed from grasping. Thus, if feeling … conception … volition … consciousness doesn’t bring about the tendencies, it won’t bring about death. Something that doesn’t bring about the tendencies and doesn’t bring about death is freed from grasping. I understand the Bhagavān’s brief explanation of the Dharma in this way.”

The Buddha told the monk, “Good! It’s good, monk, that you understand the meaning of my brief explanation of the Dharma in full. Why is that? If form brings about the tendencies, it brings about death. Something that brings about the tendencies and brings about death is bound by grasping. Thus, if feeling … conception … volition … consciousness brings about the tendencies, it brings about death. Something that brings about the tendencies and brings about death is bound by grasping.

“Monk, if form doesn’t bring about the tendencies, it won’t bring about death. Something that doesn’t bring about the tendencies and doesn’t bring about death is freed from grasping. Thus, if feeling … conception … volition … consciousness doesn’t bring about the tendencies, it won’t bring about death. Something that doesn’t bring about the tendencies and doesn’t bring about death is freed from grasping.”

When that monk heard what the Buddha taught, he felt great joy. He bowed to the Buddha and withdrew. He went alone to a quiet place where he diligently trained and lived earnestly. After diligently training and living earnestly, he thought, “A good son leaves home, cuts off his hair and beard, puts on the Dharma robes, believes at home in being homeless, and leaves home … up to … ‘I myself know that I won’t be subject to a later existence.’”

That monk then became an arhat, and his mind was liberated.