Saṃyutta Nikāya — The Connected Discourses – page 6
1,822 texts · page 6 of 19 (texts 501–600)
SN 20.5: A Spear
As it is not possible to bend back a spear, it is not possible to overthrow a mendicant who has developed love.
SN 20.6: The Archers
Only a speedster could catch arrows in flight, yet conditioned phenomena perish faster than that.
SN 20.7: The Drum Called Plugger
As an ancient drum has disintegrated, so too will the true teachings disappear.
SN 20.8: Wood Blocks
Warriors who sleep on wooden pillows remain vigilant, and so it is for the spiritual seeker.
SN 20.9: A Bull Elephant
A mendicant who overly associates with the laity is like an elephant calf who tries to copy the great bull elephants.
SN 20.10: A Cat
As a cat may suffer from eating too hastily, so a mendicant may suffer by not restraining senses.
SN 20.11: A Jackal
A mangy jackal howls in discomfort, but even that would be a good rebirth for some.
SN 20.12: A Jackal (2nd)
An old jackal howls at dawn, but even they have more gratitude than some
SN 21.1: With Kolita
Moggallāna reflects that second absorption is the true noble silence, and the Buddha encourages him to develop it.
SN 21.2: With Upatissa
Sāriputta says that not even if the Buddha changed would it cause him sorrow.
SN 21.3: A Mound of Salt
Sāriputta and Moggallāna come together for a discussion, which touches on the use of psychic powers and energy. The two great monks end up warmly praising each other.
SN 21.4: A Junior Mendicant
When a certain monk neglects his duties in favor of solitude, other monks complain. The Buddha questions him, and finds that he is awakened.
SN 21.5: With Sujāta
The Buddha praises Venerable Sujāta as beautiful both inside and out.
SN 21.6: With Bhaddiya the Dwarf
Venerable Lakuṇṭaka Bhaddiya is a dwarf, considered to be ugly and unsightly. The Buddha warns the monks not to despise him as he had realized full awakening.
SN 21.7: With Visākha, Pañcāli’s Son
The Buddha praises Venerable Visākha Pañcāliputta for teaching the Dhamma.
SN 21.8: With Nanda
Venerable Nanda wore pretty robes, a fancy bowl, and makeup, so the Buddha encouraged him to embrace simplicity.
SN 21.9: With Tissa
Venerable Tissa admonished others but got upset when he was admonished. The Buddha encourages him to let go of his anger.
SN 21.10: Senior In Name Only
A monk named “Senior” likes to live alone, but the Buddha questions whether it is the true solitude.
SN 21.11: With Mahākappina
The Buddha describes Venerable Mahākappina as thin, fair-skinned, with a big nose—and as awakened.
SN 21.12: Companions
The Buddha praises two friends who are students of Venerable Mahākappina
SN 22.1: Nakula’s Father
The householder Nakulapitā asks the Buddha for help in coping with old age. The Buddha says to reflect: “Even though I am afflicted in body, my mind will be unafflicted.” Later Sāriputta explains this in terms of the five aggregates.
SN 22.2: At Devadaha
A number of mendicants are heading for lands west, but the Buddha advises them to speak with Sāriputta before they go. Sāriputta reminds them that in foreign lands they will be scrutinized for their understanding, so they need to be able to answer questions on the teaching. He goes on to explain that the Dhamma is for the removal of desire for the five aggregates.
SN 22.3: With Hāliddikāni
The householder Hāliddakāni approaches the Venerable Mahākaccāna in the Avanti country and asks how to understand a verse from “The Questions of Māgandiya” of the Aṭṭhakavagga (Snp 4.9). Though the verse appears to be pitched at an ethical level, describing a sage intimate with none in the village, Mahākaccāna explains it in philosophical terms as non-attachment to the aggregates.
SN 22.4: Hāliddikāni (2nd)
The householder Hāliddakāni approaches the Venerable Mahākaccāna in the Avanti country and asks how to understand a passage on liberation from “The Questions of Sakka” (see MN 37 and DN 21). Mahākaccāna explains it in terms of freedom from attachment to the aggregates.
SN 22.5: Development of Immersion
A mendicant should develop immersion (samādhi) in order to truly understand the origin and ending of the five aggregates.
SN 22.6: Retreat
A mendicant should make an effort in seclusion in order to truly understand the origin and ending of the five aggregates.
SN 22.7: Anxiety Because of Grasping
An ordinary person identifies their self with the five aggregates and suffers anxiety when the aggregates change. But a noble disciple, free of such identification, does not suffer.
SN 22.8: Anxiety Because of Grasping (2nd)
An ordinary person identifies their self with the five aggregates and suffers anxiety when the aggregates change. But a noble disciple, free of such identification, does not suffer.
SN 22.9: Impermanence in the Three Times
The aggregates are impermanent in the past and future as in the present.
SN 22.10: Suffering in the Three Times
The aggregates are suffering in the past and future as in the present.
SN 22.11: Not-Self in the Three Times
The aggregates are not-self in the past and future as in the present.
SN 22.12: Impermanence
Because the aggregates are impermanent, a noble disciple becomes disillusioned with them.
SN 22.13: Suffering
Because the aggregates are suffering, a noble disciple becomes disillusioned with them.
SN 22.14: Not-Self
Because the aggregates are not-self, a noble disciple becomes disillusioned with them.
SN 22.15: That Which is Impermanent
One should truly understand the five aggregates as impermanent, etc.
SN 22.16: That Which is Suffering
One should truly understand the five aggregates as suffering, etc.
SN 22.17: That Which is Not-Self
One should truly understand the five aggregates as not-self.
SN 22.18: Impermanence With Its Cause
Since the causes of the aggregates are impermanent, how can the aggregates be permanent?
SN 22.19: Suffering With Its Cause
Since the causes of the aggregates are suffering, how can the aggregates be free of suffering?
SN 22.20: Not-Self With Its Cause
Since the causes of the aggregates are not-self, how can the aggregates be self?
SN 22.21: With Ānanda
Ānanda asks the Buddha what exactly is meant when we say that things cease. The Buddha explains it as the cessation of the aggregates.
SN 22.22: The Burden of Responsibility
The aggregates are the burden, a person carries that burden, craving takes up the burden, and letting go puts down the burden.
SN 22.23: Complete Understanding
The aggregates are to be fully understood, and the full understanding is the ending of defilements.
SN 22.24: Directly Knowing
Only by directly knowing the aggregates can one end suffering.
SN 22.25: Desire and Greed
By letting go desire, the aggregates come to an end.
SN 22.26: Gratification
Before his awakening, the Buddha investigated the aggregates in terms of their gratification, drawback, and escape.
SN 22.27: Gratification (2nd)
When the Buddha fully knew the gratification, drawback, and escape regarding the five aggregates he became awakened.
SN 22.28: Gratification (3rd)
Beings are attached to the five aggregates due to gratification, repelled due to drawbacks, and find escape because there is an escape.
SN 22.29: Taking Pleasure
If you enjoy the aggregates, you enjoy suffering.
SN 22.30: Arising
The arising of the aggregates is the arising of suffering.
SN 22.31: The Root of Gloom
The aggregates are misery, desire for them is the root of misery.
SN 22.32: Brittle
The aggregates are fragile and their passing is not fragile.
SN 22.33: It’s Not Yours
Let go of what is not yours: the five aggregates. You wouldn’t be upset if someone took the grass and sticks from the monastery grounds, so why worry over the aggregates?
SN 22.34: It’s Not Yours (2nd)
Let go of what is not yours: the five aggregates.
SN 22.35: A Mendicant
The Buddha teaches a mendicant who wants to go on retreat that one is reckoned by what one has an underlying tendency for. The mendicant gives a full explanation.
SN 22.36: A Mendicant (2nd)
The Buddha teaches a mendicant who wants to go on retreat that one is measured by what one has an underlying tendency for. The mendicant gives a full explanation.
SN 22.37: With Ānanda
The Buddha speaks to Ānanda on what at AN 3.47 described as the “characteristics of conditioned phenomena”: arising, ceasing, and change while persisting. This was to become a critical aspect of later theories on the nature of change. Ānanda explains in terms of the aggregates.
SN 22.38: With Ānanda (2nd)
The Buddha speaks to Ānanda on what at AN 3.47 described as the “characteristics of conditioned phenomena”: arising, ceasing, and change while persisting, as applied to past, future, and present. Ānanda explains in terms of the aggregates.
SN 22.39: In Line With the Teaching
To practice in line with the teachings a mendicant should meditate on disillusionment with the aggregates.
SN 22.40: In Line With the Teaching (2nd)
To practice in line with the teachings a mendicant should meditate on the aggregates as impermanent.
SN 22.41: In Line With the Teaching (3rd)
To practice in line with the teachings a mendicant should meditate on the aggregates as suffering.
SN 22.42: In Line With the Teaching (4th)
To practice in line with the teachings a mendicant should meditate on the aggregates as not-self.
SN 22.43: Be Your Own Island
Dwell with yourself as an island and refuge, with the Dhamma as an island and refuge. How? By investigating how suffering arises from identification with the aggregates.
SN 22.44: Practice
Contemplation of the five aggregates as not-self is the path to the end of identity.
SN 22.45: Impermanence
Seeing the five aggregates as impermanent, etc., leads to freedom.
SN 22.46: Impermanence (2nd)
Seeing the five aggregates as impermanent, etc., leads to letting go of views and ultimately to freedom.
SN 22.47: Ways of Regarding
When you identify anything as self, you always identify one or other of the five aggregates.
SN 22.48: Aggregates
The distinction between “five aggregates” and “five grasping aggregates”.
SN 22.49: With Soṇa
The Buddha teaches a householder named Soṇa not to be conceited about the five aggregates.
SN 22.50: With Soṇa (2nd)
The Buddha teaches a householder named Soṇa that any true ascetic understands the five aggregates.
SN 22.51: The End of Relishing
Right view is seeing the aggregates as they are, impermanent, and this leads to freedom.
SN 22.52: The End of Relishing (2nd)
Focusing properly on the five aggregates you see them as they are and become free.
SN 22.53: Involvement
Consciousness stands dependent on the other four aggregates, and this attachment is what fuels the cycle of rebirth.
SN 22.54: Seeds of Plants
Consciousness is like a seed that is planted in the soil of the other four aggregates and watered with craving.
SN 22.55: An Inspired Saying
The Buddha utters an enigmatic saying that non-identification leads to cutting off the fetters. A mendicant asks how to achieve this.
SN 22.56: Rounds of the Grasping Aggregates
The Buddha did not claim to be awakened until he had fully understood each of the five aggregates in the light of each of the four noble truths. This discourse includes definitions of each of the aggregates.
SN 22.57: Seven Cases
To be fully accomplished, a mendicant should investigate the five aggregates in light of the four noble truths, as well as their gratification, drawback, and escape. In addition, they should investigate the elements, sense fields, and dependent origination.
SN 22.58: The Fully Awakened Buddha
The Buddha declares that a mendicant is freed by wisdom by non-attachment to the aggregates, in just the same way as he himself. He then explains that the difference between himself and another awakened mendicant is simply that he was the first to discover the path and teach it to others.
SN 22.59: The Characteristic of Non-Self
The Buddha's second discourse after enlightenment. The five aggregates are non-self.
SN 22.59: The Characteristic of Not-Self
In the Deer Park at Varanasi the Buddha teaches the famous second discourse, on not-self with regard to the aggregates, to the group of five monks. At the conclusion, they become perfected ones.
SN 22.60: With Mahāli
Mahāli the Licchavi reports to the Buddha that the rival teacher Pūraṇa Kassapa asserts that there is no reason for beings to be either defiled or pure. The Buddha denies this, and goes on to explain how it happens.
SN 22.61: Burning
The five aggregates are burning.
SN 22.62: The Scope of Definition
All philosophers must accept that the five aggregates are described in language that refers to either the past, future, or present.
SN 22.63: When You Grasp
A mendicant comes to the Buddha to ask for instructions before going on retreat. The Buddha teaches them that in clinging to the aggregates one is bound by Māra.
SN 22.64: Conceiving
In conceiving regarding the aggregates one is bound by Māra.
SN 22.65: When You Take Pleasure
In seeking enjoyment in the aggregates one is bound by Māra.
SN 22.66: Impermanence
One should let go of desire for what is impermanent, namely the five aggregates.
SN 22.67: Suffering
One should let go of desire for what is suffering, namely the five aggregates.
SN 22.68: Not-Self
One should let go of desire for what is not-self, namely the five aggregates.
SN 22.69: Not Belonging to Self
One should let go of desire for what does not belong to self, namely the five aggregates.
SN 22.70: Definitely Arousing
One should let go of desire for what appears tantalizing, namely the five aggregates.
SN 22.71: With Rādha
Venerable Rādha asks the Buddha how to see so as to let go of conceit. The Buddha tells him to contemplate the aggregates in terms of not-self.
SN 22.72: With Surādha
Venerable Surādha asks the Buddha how to see so as to let go of conceit and be freed. The Buddha tells him to contemplate the aggregates in terms of not-self.
SN 22.73: Gratification
Only a noble disciple truly understand the five aggregates’ gratification, drawback, and escape.
SN 22.74: Origin
Only a noble disciple truly understand the five aggregates’ origin, ending, gratification, drawback, and escape.
SN 22.75: Origin (2nd)
Only a noble disciple truly understand the five aggregates’ origin, ending, gratification, drawback, and escape.
SN 22.76: The Perfected Ones
One who is freed after truly understanding the aggregates is a perfected one. They are the best of beings, even up to the pinnacle of existence. A set of verses extols the perfected ones.
SN 22.77: The Perfected Ones (2nd)
One who is freed after truly understanding the aggregates is a perfected one. They are the best of beings, even up to the pinnacle of existence.
SN 22.78: The Lion
When a lion emerges from its lair and roars, animals are terrified. Similarly, when the Buddha teaches of the impermanence of the aggregates, even the gods are filled with fear. This is illustrated with a set of verses.
SN 22.79: Bitable
One of the most extensive discourses in this collection begins with the Buddha saying that when anyone recollects a past life, all they are recollecting is the five aggregates. He then gives a distinctive set of definitions of the aggregates in terms of their functions, and discusses them from various aspects.