Scripture/Theravāda — Pali Canon/Saṃyutta Nikāya — The Connected Discourses

Saṃyutta Nikāya — The Connected Discourses – page 10

1,822 texts · page 10 of 19 (texts 901–1,000)

SN 35.61: The Depletion of All Fuel for Grasping (1st)

To end grasping, see how sense experience gives rise to feeling.

SN 35.62: The Depletion of All Fuel for Grasping (2nd)

To end grasping, investigate the six sense fields as impermanent, etc.

SN 35.63: With Migajāla (1st)

Venerable Migajāla asks how one lives alone, and how with a partner. The Buddha says that so long as one is bound by desire to the senses, one lives with a partner. A mendicant free of such desire dwells alone, even if they live in close association with worldly people.

SN 35.64: With Migajāla (2nd)

Venerable Migajāla asks for a teaching to take on retreat. The Buddha teaches him that the senses are delightful, but if you hold to them you will suffer. Meditating on this while on retreat, Migajāla became awakened.

SN 35.65: Samiddhi’s Question About Māra

Venerable Samiddhi asks the Buddha what Māra is. The Buddha says that Māra is present so long as the senses exist.

SN 35.66: Samiddhi’s Question About a Sentient Being

Venerable Samiddhi asks the Buddha what a “sentient being” is. The Buddha says that a sentient being is present so long as the senses exist.

SN 35.67: Samiddhi’s Question About Suffering

Venerable Samiddhi asks the Buddha what suffering is. The Buddha says that suffering is present so long as the senses exist.

SN 35.68: Samiddhi’s Question About the World

Venerable Samiddhi asks the Buddha what the world is. The Buddha says that the world is present so long as the senses exist.

SN 35.69: Upasena and the Viper

A viper bit Venerable Upasena, but he remained poised, declaring that he had no identification with the six senses.

SN 35.70: Upavāṇa on What is Apparent in the Present Life

The teaching that can be realized in this very life is the desire for the senses, and letting go of that desire.

SN 35.71: Six Fields of Contact (1st)

One who does not understand the six senses’ origin, ending, gratification, drawback, and escape is no true mendicant. A mendicant speaks up, saying that he does not truly understand these things, so the Buddha teaches him further.

SN 35.72: Six Fields of Contact (2nd)

SN 35.73: Six Fields of Contact (3rd)

SN 35.74: Sick (1st)

Hearing that a newly-ordained mendicant was sick, the Buddha visited him to offer support and Dhamma encouragement.

SN 35.75: Sick (2nd)

Hearing that a newly-ordained mendicant was sick, the Buddha visited him to offer support and Dhamma encouragement.

SN 35.76: With Rādha on Impermanence

Venerable Rādha asks for a teaching to take on retreat. The Buddha told him to abandon desire for sense experience, which is impermanent.

SN 35.77: With Rādha on Suffering

Venerable Rādha asks for a teaching to take on retreat. The Buddha told him to abandon desire for sense experience, which is suffering.

SN 35.78: With Rādha on Not-Self

Venerable Rādha asks for a teaching to take on retreat. The Buddha told him to abandon desire for sense experience, which is not-self.

SN 35.79: Giving Up Ignorance (1st)

Through giving up ignorance, knowledge arises. To do this, contemplate the six senses as impermanent.

SN 35.80: Giving Up Ignorance (2nd)

Through giving up ignorance, knowledge arises. To do this, contemplate the six senses as impermanent. Then a mendicant truly understands, and sees everything differently.

SN 35.81: Several Mendicants

Some mendicants check with the Buddha that it’s correct to say that the spiritual life is lived to end suffering. The Buddha answers that it is, and explains what that suffering is: the process of sense experience.

SN 35.82: A Question On the World

The “world” consisting of six sense experience is said to be falling apart.

SN 35.83: Phagguna’s Question

The Buddhas of the past cannot be described in terms of the six senses.

SN 35.84: Liable to Wear Out

The Buddha tells Ānanda that in the training of the noble one the “world” consisting of six sense experience is liable to wear out.

SN 35.85: The World is Empty

The Buddha tells Ānanda that the “world” consisting of six sense experience is empty because it is empty of self and what belongs to self.

SN 35.86: A Teaching In Brief

Ānanda asks for a teaching to take on retreat. The Buddha teaches him that the senses are impermanent, etc.

SN 35.87: With Channa

Sāriputta and Mahācunda visit Channa, who is ill. Channa says that he lacks for no care, but is in such great pain that he wishes to take his own life, insisting that he will do so blamelessly. Sāriputta tries to dissuade him, and questions him closely about attachment to the six senses. Later Channa does take his own life, and the Buddha confirmed that, despite Sāriputta’s doubts, he was indeed blameless.

SN 35.88: With Puṇṇa

Venerable Puṇṇa goes to the Buddha and asks for a teaching before he departs to the foreign land of Sunāparanta. The Buddha warns him that folk there are fierce, and questions whether he is ready for such a difficult assignment.

SN 35.89: With Bāhiya

Venerable Bāhiya asks for a teaching to take on retreat. The Buddha teaches him that the senses are impermanent, etc.

SN 35.90: Turbulence (1st)

Being stirred by craving is painful, so the Realized One lives unstirred, not identifying with any aspect of sense experience.

SN 35.91: Turbulence (2nd)

Being stirred by craving is painful, so the Realized One lives unstirred, not identifying with any aspect of sense experience, or indeed, with the entire scope of the aggregates, elements, and senses.

SN 35.92: A Duality (1st)

The dyad is the interior sense organ with its corresponding exterior sense stimulus.

SN 35.93: A Duality (2nd)

Consciousness arises from the dyad of the interior sense organ with its corresponding exterior sense stimulus. All these things are conditioned, impermanent, and constantly falling apart.

SN 35.94: Untamed, Unguarded

The six fields of contact lead to suffering if left unguarded, but if guarded lead to happiness. A lengthy set of verses illustrate this.

SN 35.95: Māluṅkyaputta

Venerable Māluṅkyaputta asks for a teaching to take on retreat. The Buddha wonders how to teach an old monk like him, then questions him on his desire for sense experience that has been or might be, and encourages him to simply let sense experience be. Māluṅkyaputta says he understands, and expands the Buddha’s teaching in a series of verses.

SN 35.96: Liable to Decline

When a mendicant tolerates evil thoughts that arise from the senses, they are liable to decline. If they don’t tolerate them, they’re not liable to decline. When such thoughts not longer arise, they have mastered the senses.

SN 35.97: One Who Lives Negligently

When a mendicant lives without restraint regarding the senses, they are negligent. If they have restraint, they are diligent.

SN 35.98: Restraint

Non-restraint is delighting in the senses, restraint is not delighting in them.

SN 35.99: Immersion

Develop meditative immersion so as to truly understand the process of sense experience.

SN 35.100: Retreat

Develop seclusion so as to truly understand the process of sense experience.

SN 35.101: It’s Not Yours (1st)

Let go of what is not yours: the process of sense experience. You wouldn’t be upset if someone took the grass and sticks from the monastery grounds, so why worry over the aggregates?

SN 35.102: It’s Not Yours (2nd)

Let go of what is not yours: the process of sense experience.

SN 35.103: About Uddaka

The Buddha’s former teacher Uddaka Rāmaputta claimed to be a knowledge master, a universal victor, who had excised the tumor. But a true knowledge master understands the senses, a victor is freed from them, and excising the tumor is being free from attachment to the body.

SN 35.104: Sanctuary from the Yoke

Someone who has given up attraction to the senses has arrived at the sanctuary.

SN 35.105: Because of Grasping

Pleasure and pain arise inside oneself due to grasping the senses.

SN 35.106: The Origin of Suffering

The origin and ending of suffering are explained in terms of sense experience giving rise to craving.

SN 35.107: The Origin of the World

The origin and ending of the world are explained in terms of sense experience giving rise to craving and suffering.

SN 35.108: I’m Better

Conceit stems from clinging to the senses.

SN 35.109: Things That Tighten Fetters

The interior sense fields are the things that fetter, the craving is the fetter.

SN 35.110: Things That Fuel Grasping

The interior sense fields are the things that are graspable, the craving is the grasping.

SN 35.111: Complete Understanding of the Interior

Without understanding the six interior sense fields and becoming dispassionate towards them, it is impossible to be free of suffering.

SN 35.112: Complete Understanding of the Exterior

Without understanding the six exterior sense fields and becoming dispassionate towards them, it is impossible to be free of suffering.

SN 35.113: Listening In

While on retreat, the Buddha exclaims how the origin and ending of the world are explained in terms of sense experience giving rise to craving and suffering. A mendicant overhears him, and the Buddha urges him to remember that teaching.

SN 35.114: Māra’s Snare (1st)

A mendicant who craves the senses is under the sway of Māra.

SN 35.115: Māra’s Snare (2nd)

A mendicant who craves the senses is under the sway of Māra.

SN 35.116: Traveling to the End of the World

The Buddha states that the end of the world cannot be reached by traveling, yet it is impossible to end suffering without reaching the end of the world. The mendicants ask Ānanda to explain this enigmatic statement.

SN 35.117: The Kinds of Sensual Stimulation

While practicing for awakening, the Buddha reflected that he should be diligent when his mind strayed to sense pleasures of the past, future, or present. He urges the mendicants to realize that place where the senses completely cease, and they ask Ānanda to explain this to them.

SN 35.118: The Question of Sakka

Sakka asks the Buddha why some become awakened in this very life, while others do not.

SN 35.119: The Question of Pañcasikha

The fairy Pañcasikha asks the Buddha why some become awakened in this very life, while others do not.

SN 35.120: Sāriputta and the Protégé

A mendicant informs Sāriputta that one of his friends had disrobed. Sāriputta attributes this to lack of sense restraint, eating too much, and not being wakeful.

SN 35.121: Advice to Rāhula

Realizing that his son Rāhula was ripe for awakening, the Buddha takes him for a personal teaching. He questions Rāhula on the impermanence of all the factors of sense experience, leading Rāhula to realize full freedom.

SN 35.122: Things That Tighten Fetters

The exterior sense fields are the things that fetter, the craving is the fetter.

SN 35.123: Things That Fuel Grasping

The exterior sense fields are the things that are graspable, the craving is the grasping.

SN 35.124: At Vesālī

At the Great Wood, the householder Ugga of Vesālī asks the Buddha why some become awakened in this very life, while others do not.

SN 35.125: In the Land of the Vajjis

At Hatthigāma, the householder Ugga of Hatthigāma asks the Buddha why some become awakened in this very life, while others do not.

SN 35.126: At Nāḷandā

At Nālandā, the householder Upāli asks the Buddha why some become awakened in this very life, while others do not.

SN 35.127: With Bhāradvāja

King Udena of Kosambi asks Venerable Piṇḍola Bhāradvāja how even young monks can maintain the celibate life. Piṇḍola says it’s because they see women as their sisters, mothers, or daughters. If this doesn’t work, they meditate on the ugliness of the body. Finally they exercise sense restraint.

SN 35.128: With Soṇa

At Rājagaha, the householder Soṇa asks the Buddha why some become awakened in this very life, while others do not.

SN 35.129: With Ghosita

The householder Ghosita asks Ānanda about the diversity of elements, and he answers in terms of the elements of sense experience.

SN 35.130: With Hāliddikāni

The householder Hāliddakāni asks Mahākaccāna about the relation between the diversity of elements and the diversity of contacts, and he answers in terms of the elements of sense experience.

SN 35.131: Nakula’s Father

At Suṁsumāragira, the householder Nakulapitā asks the Buddha why some become awakened in this very life, while others do not.

SN 35.132: With Lohicca

Students of the brahmin Lohicca make a racket while collecting firewood near Mahākaccāna’s hut. Mahākaccāna hushes them and recites a series of verses contrasting the virtuous brahmins of old with those of today. Taking umbrage, they tell Lohicca, who goes to Mahākaccāna to ascertain the truth. But when Lohicca hears what Mahākaccāna teach on the six senses, he is so impressed he goes for refuge.

SN 35.133: Verahaccāni

A student of the brahmin lady of the Verahaccāni clan recommends to her the teaching of Venerable Udāyı̄, so she invites him for a meal. But when she displays a conceited attitude, he leaves without teaching. However, she corrects herself so he teaches her that pleasure and pain depend on the senses.