Saṃyutta Nikāya — The Connected Discourses – page 7
1,822 texts · page 7 of 19 (texts 601–700)
SN 22.80: Beggars
While staying at Kapilavatthu the Buddha dismissed the the Sangha for misbehaving. Later he decided to support them for the sake of the young mendicants. He reminds them that their livelihood is considered a lowly one, and that one should let go of bad thoughts and wrong views, and see the aggregates as impermanent.
SN 22.81: At Pārileyyaka
Leaving behind the quarreling monks at Kosambi, the Buddha went to stay in the empty forest at Pārileyyaka. Ānanda brings some mendicants to receive a teaching, and one of them wonders how to see so as to end defilements in this very life. The Buddha teaches the 37 practices that lead to awakening, and then goes on to show that various ways of regarding the aggregates are conditioned phenomena.
SN 22.82: A Full Moon Night
On a sabbath day with the Sangha at Sāvatthi, the Buddha answers a series of ten questions on the aggregates.
SN 22.83: With Ānanda
Ānanda praises Venerable Puṇṇa Mantāniputta, and says that it was when hearing his teaching on the aggregates that he understood the Dhamma.
SN 22.84: With Tissa
Venerable Tissa, the Blessed One’s paternal cousin, tells the monks that he is dissatisfied as a monk. When the Buddha hears of this, he calls Tissa to him, and questions him on the aggregates. As Tissa showed his understanding of each question, the Buddha praised him, lifting his spirits.
SN 22.85: With Yamaka
Venerable Yamaka had the wrong view that one whose defilements have ended is annihilated at death. The monks ask Sāriputta to help, and he asks Yamaka whether a realized one in this very life may be identified as one of the aggregates, or apart from them. Convinced, Yamaka lets go of his view and sees the Dhamma.
SN 22.86: With Anurādha
Venerable Anurādha is questioned by a number of ascetics, and ends up by saying that a realized one is described in terms other than “still existing after death” and so on. The wanderers say he’s a fool, so he checks with the Buddha, who says that a realized one is not even apprehended in this life, so how can he be described after death?
SN 22.87: With Vakkali
Venerable Vakkali is ill, and asks the Buddha to visit him. The Buddha does so, but says there is no point in seeing his physical body, as one who sees the Dhamma sees him. Later, Vakkali is taken to the Black Rock on Isigili, where he declares that he has no attachment to the aggregates, and takes his own life. The Buddha says that he had attained final extinguishment.
SN 22.88: With Assaji
Venerable Assaji is ill, and asks the Buddha to visit him. The Buddha does so, and learns that Assaji has difficulty maintaining his meditation. The Buddha encourages him to contemplate the impermanence of the aggregates.
SN 22.89: With Khemaka
Venerable Khemaka is ill, and some senior mendicants ask Dāsaka to convey their concern to him. There follows a series of exchanges mediated by Dāsaka until eventually Khemaka, despite his illness, goes to see the other mendicants himself. The seniors are asking to determine Khemaka’s understanding of the Dhamma, and he says that although he has let go of the five lower fetters, he still has a residual attachment to the five aggregates.
SN 22.90: With Channa
Hearing that the Buddha, while on his deathbed, had announced a special punishment for him, Venerable Channa asks for teachings from the mendicants. Unsatisfied, he seeks out Ānanda, who teaches him the address to Kaccāyana (SN 12.15).
SN 22.91: Rāhula
Rāhula asks how to contemplate to let go of conceit. The Buddha urges him to see the aggregates as not-self.
SN 22.92: Rāhula (2nd)
Rāhula asks how to contemplate to let go of conceit and be free. The Buddha urges him to see the aggregates as not-self.
SN 22.93: A River
If you grasp at the aggregates as a self, you will meet with calamity, like a man swept down by a mountain river, grasping at grass or rushes.
SN 22.94: Flowers
The Buddha doesn’t dispute with the world; the world disputes with him. He has understood the five aggregates and explains them. Like a lotus, he was born in the swamp, but rises above it.
SN 22.95: A Lump of Foam
The Buddha gives a series of similes for the aggregates: physical form is like foam, feeling is like a bubble, perception is like a mirage, choices are like a coreless tree, and consciousness is like an illusion.
SN 22.96: A Lump of Cow Dung
Nothing in the aggregates has even the tiniest bit of stability or permanence. In a past life, the Buddha was a great king with vast properties, but all those conditions have passed away.
SN 22.97: A Fingernail
A mendicant asks whether anything in the aggregates has even the tiniest bit of stability or permanence. The Buddha answers using the simile of a little dirt under his fingernail.
SN 22.98: Plain Version
A mendicant asks whether anything in the aggregates has even the tiniest bit of stability or permanence.
SN 22.99: A Leash
Transmigration has no knowable beginning; even the oceans, mountains, and this great earth will perish. But like a dog on a leash running around a post, beings remain attached to the aggregates.
SN 22.100: A Leash (2nd)
A dog leashed to a post will always remain close to that post. In the same way, beings remain close to aggregates in this endless cycle of transmigration. The Buddha refers to a well-known painting called “Conduct”, and says the mind is even more diverse than that; and indeed, the animal realm is the most diverse of them all, and it is produced by the mind.
SN 22.101: The Adze
Contemplating the aggregates leads to liberation, but this may not be immediately apparent. The Buddha illustrates this with similes of a chook sitting on eggs, the wearing away of an axe handle, and the rotting of a ship’s rigging.
SN 22.102: The Perception of Impermanence
The perception of impermanence eliminates lust, ignorance, and conceit. Illustrated with a long series of similes.
SN 22.103: Ends
The aggregates considered in light of the four noble truths, phrased as “portions” or “sides”.
SN 22.104: Suffering
The aggregates considered in light of the four noble truths in terms of suffering.
SN 22.105: Substantial Reality
The aggregates considered in light of the four noble truths in terms of identity.
SN 22.106: Should Be Completely Understood
The aggregates are to be fully understood, ending the defilements is the full understanding of them, and an arahant is the one who has achieved this.
SN 22.107: Ascetics (1st)
Only a true ascetic fully understands the five aggregates.
SN 22.108: Ascetics (2nd)
Only a true ascetic fully understands the five aggregates.
SN 22.109: A Stream-Enterer
One who truly understand these five aggregates is a stream-enterer.
SN 22.110: A Perfected One
One who truly understand these five aggregates and is freed from them is a perfected one.
SN 22.111: Giving Up Desire
Give up desire for the aggregates and they will come to an end.
SN 22.112: Giving Up Desire (2nd)
Give up desire for the aggregates and they will come to an end.
SN 22.113: Ignorance
Ignorance is not understanding the aggregates.
SN 22.114: Knowledge
Knowledge is understanding the aggregates.
SN 22.115: A Dhamma speaker
A true Dhamma speaker teaches for letting go of the aggregates.
SN 22.116: A Dhamma speaker (2nd)
A true Dhamma speaker teaches for letting go of the aggregates.
SN 22.117: Shackles
An unawakened person is bound both internally and externally to the aggregates and grows old in bondage.
SN 22.118: Questioning
The Buddha questions the mendicants on the aggregates.
SN 22.119: Questioning (2nd)
The Buddha questions the mendicants on the aggregates.
SN 22.120: Things That Tighten Fetters
The aggregates are the things that fetter, the craving is the fetter.
SN 22.121: Things That Fuel Grasping
The aggregates are the things that are graspable, the craving is the grasping.
SN 22.122: An Ethical Mendicant
Mahākoṭṭhita asks what an ethical mendicant should focus on, and Sāriputta replies that if they focus on aggregates as impermanent, etc. they may become a stream-enterer. A stream-enterer contemplating in the same way may become a non-returner, a once-returner, and a perfected one.
SN 22.123: Learned
Mahākoṭṭhita asks what an educated mendicant should focus on, and Sāriputta replies that if they focus on aggregates as impermanent, etc. they may become a stream-enterer. A stream-enterer contemplating in the same way may become a non-returner, a once-returner, and a perfected one.
SN 22.124: With Kappa
Venerable Kappa 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 22.125: With Kappa (2nd)
Venerable Kappa 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 22.126: Liable To Originate
The Buddha explains to a mendicant that ignorance is not understanding the aggregates in terms of arising and ceasing, while knowledge is understanding the aggregates.
SN 22.127: Liable To Originate (2nd)
Sāriputta explains to Mahākoṭṭhita that ignorance is not understanding the aggregates in terms of arising and ceasing.
SN 22.128: Liable To Originate (3rd)
Sāriputta explains to Mahākoṭṭhita that knowledge is understanding the aggregates in terms of arising and ceasing.
SN 22.129: Gratification
Sāriputta explains to Mahākoṭṭhita that ignorance is not understanding the aggregates in terms of gratification, drawback, and escape.
SN 22.130: Gratification (2nd)
Sāriputta explains to Mahākoṭṭhita that knowledge is understanding the aggregates in terms of gratification, drawback, and escape.
SN 22.131: Origin
Sāriputta explains to Mahākoṭṭhita that ignorance is not understanding the aggregates in terms of arising and ceasing, gratification, drawback, and escape.
SN 22.132: Origin (2nd)
Sāriputta explains to Mahākoṭṭhita that knowledge is understanding the aggregates in terms of arising and ceasing, gratification, drawback, and escape.
SN 22.133: With Koṭṭhita
Mahākoṭṭhita explains to Sāriputta that ignorance is not understanding the aggregates in terms of gratification, drawback, and escape, while knowledge is understanding the aggregates.
SN 22.134: With Koṭṭhita (2nd)
Mahākoṭṭhita explains to Sāriputta that ignorance is not understanding the aggregates in terms of arising and ceasing, gratification, drawback, and escape, while knowledge is understanding the aggregates.
SN 22.135: With Koṭṭhita (3rd)
Mahākoṭṭhita explains to Sāriputta that ignorance is not understanding the aggregates in terms of the four noble truths, while knowledge is understanding the aggregates.
SN 22.136: Burning Chaff
The aggregates are like burning chaff.
SN 22.137: Impermanence
Give up desire for what is impermanent, i.e. the aggregates.
SN 22.138: Impermanence (2nd)
Give up lust for what is impermanent, i.e. the aggregates.
SN 22.139: Impermanence (3rd)
Give up desire and lust for what is impermanent, i.e. the aggregates.
SN 22.140: Suffering
Give up desire for what is suffering, i.e. the aggregates.
SN 22.141: Suffering (2nd)
Give up lust for what is suffering, i.e. the aggregates.
SN 22.142: Suffering (3rd)
Give up desire and lust for what is suffering, i.e. the aggregates.
SN 22.143: Not-Self
Give up desire for what is not-self, i.e. the aggregates.
SN 22.144: Not-Self (2nd)
Give up lust for what is not-self, i.e. the aggregates.
SN 22.145: Not-Self (3rd)
Give up desire and lust for what is not-self, i.e. the aggregates.
SN 22.146: Full of Disillusionment
One gone forth should dwell full of disillusionment for the aggregates.
SN 22.147: Observing Impermanence
One gone forth should dwell contemplating impermanence in the aggregates.
SN 22.148: Observing Suffering
One gone forth should dwell contemplating suffering in the aggregates.
SN 22.149: Observing Not-Self
One gone forth should dwell contemplating not-self in the aggregates.
SN 22.150: In Oneself
Pleasure and pain arise inside oneself due to grasping the aggregates.
SN 22.151: This Is Mine
The ideas of “me’ and “mine” arise due to grasping the aggregates.
SN 22.152: This Is My Self
The idea that the self is identical with the cosmos arises due to grasping the aggregates.
SN 22.153: It Might Not Be Mine
Even subtle forms of self identification arise due to grasping the aggregates.
SN 22.154: Wrong View
Wrong view arises due to grasping the aggregates.
SN 22.155: Substantialist View
Identity view arises due to grasping the aggregates.
SN 22.156: Theory of Self
View of self arises due to grasping the aggregates.
SN 22.157: Insistence
Fetters and shackles arise due to grasping the aggregates.
SN 22.158: Insistence (2nd)
Fetters and holding arise due to grasping the aggregates.
SN 22.159: With Ānanda
When Ānanda wants to go on retreat, the Buddha advises him to contemplate the aggregates
SN 23.1: About Māra
Rādha asks the Buddha about Māra, and the Buddha explains in terms of the five aggregates. Seeing in this way leads to freedom.
SN 23.2: Sentient Beings
Rādha asks the Buddha about a the term “sentient being”, and the Buddha explains in terms of craving for the five aggregates. He compares such craving to a child playing with sandcastles.
SN 23.3: The Leash to Existence
Rādha asks the Buddha about the tie or conduit to rebirth, and the Buddha explains in terms of craving for the five aggregates.
SN 23.4: Should Be Completely Understood
The aggregates are to be fully understood, ending the defilements is the full understanding of them, and an arahant is the one who has achieved this.
SN 23.5: Ascetics and Brahmins
Only a true ascetic fully understands the five aggregates.
SN 23.6: Ascetics and Brahmins (2nd)
Only a true ascetic fully understands the five aggregates.
SN 23.7: A Stream-Enterer
One who truly understand these five aggregates is a stream-enterer.
SN 23.8: A Perfected One
One who truly understand these five aggregates and is freed from them is a perfected one.
SN 23.9: Desire and Greed
Give up desire for the aggregates and they will come to an end.
SN 23.10: Desire and Greed (2nd)
Give up desire for the aggregates and they will come to an end.
SN 23.11: About Māra
Rādha asks the Buddha about Māra, and the Buddha explains in terms of the five aggregates.
SN 23.12: Subject to Māra
Rādha asks the Buddha about being subject to Māra, and the Buddha explains in terms of the five aggregates.
SN 23.13: Impermanence
Rādha asks the Buddha about impermanence, and the Buddha explains in terms of the five aggregates.
SN 23.14: Liable to Impermanence
Rādha asks the Buddha about what is of impermanent nature, and the Buddha explains in terms of the five aggregates.
SN 23.15: Suffering
Rādha asks the Buddha about suffering, and the Buddha explains in terms of the five aggregates.
SN 23.16: Liable to Suffering
Rādha asks the Buddha about what is of painful nature, and the Buddha explains in terms of the five aggregates.
SN 23.17: Not-Self
Rādha asks the Buddha about not-self, and the Buddha explains in terms of the five aggregates.
SN 23.18: Naturally Not-Self
Rādha asks the Buddha about what is of selfless nature, and the Buddha explains in terms of the five aggregates.
SN 23.19: Liable To End
Rādha asks the Buddha about what is liable to end, and the Buddha explains in terms of the five aggregates.
SN 23.20: liable to fall
Rādha asks the Buddha about what is liable to vanish, and the Buddha explains in terms of the five aggregates.