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

Saṃyutta Nikāya — The Connected Discourses – page 11

1,822 texts · page 11 of 19 (texts 1,001–1,100)

SN 35.161: On Retreat at Jīvaka’s Mango Grove

A mendicant should make an effort in seclusion in order to truly understand the origin and ending of the process of sense experience.

SN 35.162: With Koṭṭhita on Impermanence

Mahākoṭṭhita asks for a teaching to take on retreat. The Buddha says to give up desire for what is impermanent, i.e. the process of sense experience.

SN 35.163: With Koṭṭhita on Suffering

Mahākoṭṭhita asks for a teaching to take on retreat. The Buddha says to give up desire for what is suffering, i.e. the process of sense experience.

SN 35.164: With Koṭṭhita on Not-Self

Mahākoṭṭhita asks for a teaching to take on retreat. The Buddha says to give up desire for what is not-self, i.e. the process of sense experience.

SN 35.165: Giving Up Wrong View

Wrong view arises due to grasping the process of sense experience.

SN 35.166: Giving Up Substantialist View

Identity view arises due to grasping the process of sense experience.

SN 35.167: Giving Up Theory of Self

View of self arises due to grasping the process of sense experience.

SN 35.168: Desire for the Impermanent Interior

SN 35.169: Greed for the Impermanent Interior

SN 35.170: Desire and Greed for the Impermanent Interior

SN 35.171–173: Desire, Etc. for the Suffering Interior

SN 35.174–176: Desire, Etc. for the Not-Self Interior

SN 35.177–179: Desire, Etc. for the Impermanent Exterior

SN 35.180–182: Desire, Etc. for the Suffering Exterior

SN 35.183–185: Desire, Etc. for the Not-Self Exterior

SN 35.186: The Interior Was Impermanent in the Past

SN 35.187: The Interior Will Be Impermanent in the Future

SN 35.188: The Interior Is Impermanent in the Present

SN 35.189–191: The Interior as Suffering in the Three Times

SN 35.192–194: The Interior as Not-Self in the Three Times

SN 35.195–197: The Exterior as Impermanent in the Three Times

SN 35.198–200: The Exterior as Suffering in the Three Times

SN 35.201–203: The Exterior as Not-Self in the Three Times

SN 35.204: The Interior and What’s Impermanent in the Past

SN 35.205: The Interior and What’s Impermanent in the Future

SN 35.206: The Interior and What’s Impermanent in the Present

SN 35.207–209: The Interior and What’s Suffering in the Three Times

SN 35.210–212: The Interior and What’s Not-Self in the Three Times

SN 35.213–215: The Exterior and What’s Impermanent in the Three Times

SN 35.216–218: The Exterior and What’s Suffering in the Three Times

SN 35.219–221: The Exterior and What’s Not-Self in the Three Times

SN 35.222: The Interior as Impermanent

SN 35.223: The Interior as Suffering

SN 35.224: The Interior as Not-Self

SN 35.225: The Exterior as Impermanent

SN 35.226: The Exterior as Suffering

SN 35.227: The Exterior as Not-Self

SN 35.228: The Ocean (1st)

In the Buddha’s teaching the “ocean” is the sense organs, the current is the sense objects.

SN 35.229: The Ocean (2nd)

In the Buddha’s teaching the “ocean” is the delights of sense stimuli.

SN 35.230: The Simile of the Angler

Sense pleasures are like a baited hook.

SN 35.231: The Simile of the Latex-Producing Tree

Like a tree that yields sap when cut, so long as desire is present it will be activated by the senses.

Mahākoṭṭhita asks Sāriputta whether the interior and exterior sense fields are the fetters of each other. No; it is desire that is the fetter, like the yoke that binds two oxen. One with no desire still experiences the senses but without fetters.

SN 35.233: With Kāmabhū

Kāmabhū asks Ānanda whether the interior and exterior sense fields are the fetters of each other. No; it is desire that is the fetter. One with no desire still experiences the senses but without fetters.

SN 35.234: With Udāyī

Udāyı̄ notes to Ānanda that the Buddha has taught the body as not-self; what then of consciousness? Ānanda then explains how consciousness arises dependent on conditions.

SN 35.235: The Exposition on Burning

It would be better for the sense organs to be pierced with red-hot spikes than to get attached to a pleasant sense experience.

SN 35.236: The Simile of Hands and Feet (1st)

So long as this body exists there is suffering due to the senses.

SN 35.237: The Simile of Hands and Feet (2nd)

So long as this body exists there is suffering due to the senses.

SN 35.238: The Simile of the Vipers

The Buddha strings a series of powerful similes—vipers, murderers, an empty village, and more—into an extended parable of the dangers of existence and the way of escape.

SN 35.239: The Simile of the Chariot

When a mendicant has three qualities they live happily: sense restraint, moderation in eating, and wakefulness.

SN 35.240: The Simile of the Tortoise

A parable of a jackal who fails to eat a tortoise who stays still, with limbs retracted, like a mendicant guarding the senses.

SN 35.241: The Simile of the Tree Trunk (1st)

The Buddha gives a parable of a large log floating downstream, which, if it steers clear of the many obstacles, will eventually reach the ocean. A mendicant asks for an explanation, and the Buddha clarifies each item. A cowherd named Nanda was listening, and determined to go forth.

SN 35.242: The Simile of the Tree Trunk (2nd)

The Buddha gives a parable of a large log floating downstream, which, if it steers clear of the many obstacles, will eventually reach the ocean. Venerable Kimbila asks for an explanation, and the Buddha clarifies each item.

SN 35.243: The Explanation on the Festering

The Buddha is invited to teach in a new hall in Kapilavatthu. Late at night, after teaching the Sakyans, the Buddha invites Moggallāna to teach. He speaks on the mental corruption that flows from attachment to the senses.

SN 35.244: Entailing Suffering

The Buddha defines the things that entail suffering as the five aggregates, and urges mendicants to be free of desire for the six senses, giving a series of vivid similes. He then speaks of how even for a mendicant practicing restraint a lapse of mindfulness might occur from time to time.

SN 35.245: The Simile of the Parrot Tree

A mendicant goes to a series of teachers and asks how vision is purified. Dissatisfied with all their answers, he complains to the Buddha, who illustrates his quandary with the famous simile of the Kiṁsuka tree. Just as the same Kiṁsuka tree might be described differently by people focusing on the leaves, or the fruit, or the bark, etc., so too the various teachers each speak of the aspect of Dhamma most meaningful to them.

SN 35.246: The Simile of the Harp

One should restrain the senses like a farmer watching over a field. The Buddha gives the parable of a man bewitched when he first hears a lute. He takes apart the instrument in search of the sound, but is disillusioned when no sound is found.

SN 35.247: The Simile of Six Animals

The senses are like a snake, a crocodile, a bird, a dog, a jackal, and a monkey all tied up together, pulling this way and that. Mindfulness is like a post that keeps them grounded.

SN 35.248: The Sheaf of Barley

The six senses are like a sheaf of barley struck with six flails; and the desire for rebirth is a seventh flail. The Buddha goes on to speak of the cunning trap of the gods; but the trap of Māra, conceit, is even more subtle.

SN 36.1: Immersion

There are three feelings, and a meditator practicing immersion can understand them.

SN 36.2: Pleasure

There are three feelings, and all of them are suffering.

SN 36.3: Giving Up

One should give up desire for pleasant feeling, aversion for painful feeling, and ignorance regarding neutral feeling.

SN 36.4: The Abyss

Ordinary people think the ocean is a bottomless abyss; but really, it is the three feelings.

SN 36.5: Should Be Seen

See pleasant feeling as painful, painful feeling as a dart, and neutral feeling as impermanent.

SN 36.6: An Arrow

Both ordinary and awakened people experience the three feelings. The difference is that when an ordinary person is stricken with feeling, they react, creating more suffering, whereas an awakened person responds with equanimity.

SN 36.7: The Infirmary (1st)

A mendicant should await their death mindful and aware. They should bear the feelings of approaching death with wisdom and equanimity.

SN 36.8: The Infirmary (2nd)

A mendicant should await their death mindful and aware. They should bear the feelings of approaching death with wisdom and equanimity.

SN 36.9: Impermanent

The three feelings are impermanent.

SN 36.10: Rooted in Contact

The three feelings are each produced by the appropriate contact.

SN 36.11: In Private

A mendicant wonders how there can be three kinds of feeling, yet all of them are suffering.

SN 36.12: In the Atmosphere (1st)

Feelings arise in the body like winds blowing in the sky. With illustrative verses.

SN 36.13: In the Atmosphere (2nd)

Feelings arise in the body like winds blowing in the sky.

SN 36.14: A Guest House

Feelings arise in the body like guests in a hotel.

SN 36.15: With Ānanda (1st)

The Buddha explains the feelings to Ānanda in terms of arising, ending, gratification, drawback, and escape.

SN 36.16: With Ānanda (2nd)

The Buddha asks about the feelings to Ānanda in terms of arising, ending, gratification, drawback, and escape.

SN 36.17: With Several Mendicants (1st)

The Buddha explains the feelings to several mendicants in terms of arising, ending, gratification, drawback, and escape.

SN 36.18: With Several Mendicants (2nd)

The Buddha asks about the feelings to several mendicants in terms of arising, ending, gratification, drawback, and escape.

SN 36.19: With Pañcakaṅga

The chamberlain Pañcakaṅga disagreed with Venerable Udāyī about how many kinds of feeling the Buddha taught. The Buddha affirms that each is a genuine teaching, valid in different contexts.

SN 36.20: A Mendicant

The Buddha has taught many different kinds of feeling, valid in different contexts.

SN 36.21: With Sīvaka

When the wanderer Moḷiyasīvaka asks if all feelings are caused by karma in past lives. The Buddha denies this, asserting that feelings have many different causes.