Saṃyutta Nikāya — The Connected Discourses – page 8

SN 23.21: Liable To Originate

Rādha asks the Buddha about what is liable to arise, and the Buddha explains in terms of the five aggregates.

SN 23.22: Liable To Cease

Rādha asks the Buddha about what is liable to cease, and the Buddha explains in terms of the five aggregates.

SN 23.23–33: Eleven Discourses on Māra, Etc.

Rādha asks the Buddha for a teaching before going on retreat, and the Buddha says that he should abandon desire, explaining in terms of the various teachings in SN 23.11–21.

SN 23.34: Liable To Cease

Rādha asks the Buddha for a teaching before going on retreat, and the Buddha says that he should abandon desire, explaining what is liable to cease in terms of the five aggregates.

SN 23.35–45: Eleven Discourses on Māra, Etc.

The Buddha tells Rādha that he should abandon desire, explaining in terms of the various teachings in SN 23.11–21.

SN 23.46: Liable To Cease

The Buddha tells Rādha that he should abandon desire, explaining what is liable to cease in terms of the five aggregates.

SN 24.1: Winds

The Buddha mentions a strange view to the effect that all changing phenomena of the world are really still and motionless. Such a view arises from grasping to the five aggregates. But by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent, such a view is given up and one becomes a stream-enterer.

SN 24.2: This Is Mine

The view of me and mine is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.

SN 24.3: This Is My Self

The view that the self is identical with the cosmos is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.

SN 24.4: It Might Not Be Mine

The view that “I might not be” is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.

SN 24.5: There’s No Meaning in Giving

The view of annihilationism is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.

SN 24.6: Acting

The view of moral nihilism is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.

SN 24.7: Cause

The view that denies causality is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.

SN 24.8: The Extensive View

The view that transmigration is fixed is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.

SN 24.9: The Cosmos is Eternal

The view that the cosmos is eternal is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.

SN 24.10: The Cosmos Is Not Eternal

The view that the cosmos is not eternal is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.

SN 24.11: The Cosmos is Finite

The view that the cosmos is finite is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.

SN 24.12: The Cosmos is Infinite

The view that the cosmos is infinite is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.

SN 24.13: The Soul and the Body are One and the Same

The view that the soul is the same thing as the body is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.

SN 24.14: The soul is one thing, the body another

The view that the soul and the body are different things is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.

SN 24.15: A Realized One Still Exists

The view that a realized one still exists after death is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.

SN 24.16: A Realized One No Longer Exists

The view that a realized one no longer exists after death is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.

SN 24.17: A Realized One Both Still Exists and No Longer Exists

The view that a realized one both still exists and no longer exists after death is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.

SN 24.18: A Realized One Neither Still Exists Nor No Longer Exists

The view that a realized one neither still exists nor no longer exists after death is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.

SN 24.19: Winds

The Buddha mentions a strange view to the effect that all changing phenomena of the world are really still and motionless. Such a view arises from grasping to the five aggregates, which are suffering. But by seeing the aggregates as impermanent, such a view is given up.

SN 24.20–35: This Is Mine, Etc.

The various views arise from grasping to the five aggregates, which are suffering. But by seeing the aggregates as impermanent, these views are given up.

SN 24.36: Neither Still Exists Nor No Longer Exists

The view that a realized one neither still exists nor no longer exists after death arises from grasping to the five aggregates, which are suffering. But by seeing the aggregates as impermanent, this views is given up

SN 24.37: The Self is Formed

SN 24.38: The Self Is Formless

SN 24.39: The Self is Formed and Formless

SN 24.40: The Self is Neither Formed Nor Formless

SN 24.41: The Self Is Perfectly Happy

SN 24.42: Exclusively Suffering

SN 24.43: The Self Is Happy and Suffering

SN 24.44: The Self Is Neither Happy Nor Suffering

SN 24.45: Winds

SN 24.46–69: This Is Mine, etc.

SN 24.70: The Self Is Neither Happy Nor Suffering

SN 24.71: Winds

SN 24.72–95: This Is Mine, Etc.

SN 24.96: The Self Is Neither Happy Nor Suffering

SN 25.1: The Eye

One with faith in the teachings on the six interior sense fields is called a “follower by faith”, while someone with conceptual understanding is called a “follower of the teachings”. But someone who sees them directly is called a stream-enterer.

SN 25.2: Sights

One with faith in the teachings on the six exterior sense fields is called a “follower by faith”, while someone with conceptual understanding is called a “follower of the teachings”. But someone who sees them directly is called a stream-enterer.

SN 25.3: Consciousness

One with faith in the teachings on the six kinds of consciousness is called a “follower by faith”, while someone with conceptual understanding is called a “follower of the teachings”. But someone who sees them directly is called a stream-enterer.

SN 25.4: Contact

One with faith in the teachings on the six kinds of contact is called a “follower by faith”, while someone with conceptual understanding is called a “follower of the teachings”. But someone who sees them directly is called a stream-enterer.

SN 25.5: Feeling

One with faith in the teachings on the six kinds of feeling is called a “follower by faith”, while someone with conceptual understanding is called a “follower of the teachings”. But someone who sees them directly is called a stream-enterer.

SN 25.6: Perception

One with faith in the teachings on the six kinds of perception is called a “follower by faith”, while someone with conceptual understanding is called a “follower of the teachings”. But someone who sees them directly is called a stream-enterer.

SN 25.7: Intention

One with faith in the teachings on the six kinds of intention is called a “follower by faith”, while someone with conceptual understanding is called a “follower of the teachings”. But someone who sees them directly is called a stream-enterer.

SN 25.8: Craving For Sights

One with faith in the teachings on the six kinds of craving is called a “follower by faith”, while someone with conceptual understanding is called a “follower of the teachings”. But someone who sees them directly is called a stream-enterer.

SN 25.9: Elements

One with faith in the teachings on the four physical elements is called a “follower by faith”, while someone with conceptual understanding is called a “follower of the teachings”. But someone who sees them directly is called a stream-enterer.

SN 25.10: The Aggregates

One with faith in the teachings on the five aggregates is called a “follower by faith”, while someone with conceptual understanding is called a “follower of the teachings”. But someone who sees them directly is called a stream-enterer

SN 26.1: The Eye

The arising of the six interior sense fields is the arising of suffering.

SN 26.2: Sights

The arising of the six exterior sense fields is the arising of suffering.

SN 26.3: Consciousness

The arising of the six kinds of consciousness is the arising of suffering.

SN 26.4: Contact

The arising of the six kinds of contact is the arising of suffering.

SN 26.5: Feeling

The arising of the six kinds of feeling is the arising of suffering.

SN 26.6: Perception

The arising of the six kinds of perception is the arising of suffering.

SN 26.7: Intention

The arising of the six kinds of intention is the arising of suffering.

SN 26.8: Craving

The arising of the six kinds of craving is the arising of suffering.

SN 26.9: Elements

The arising of the four physical elements is the arising of suffering.

SN 26.10: The Aggregates

The arising of the five aggregates is the arising of suffering

SN 27.1: The Eye

Desire for six interior sense fields is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct knowledge.

SN 27.2: Sights

Desire for six exterior sense fields is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct knowledge.

SN 27.3: Consciousness

Desire for six kinds of consciousness is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct knowledge.

SN 27.4: Contact

Desire for six kinds of contact is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct knowledge.

SN 27.5: Feeling

Desire for six kinds of feeling is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct knowledge.

SN 27.6: Perception

Desire for six kinds of perception is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct knowledge.

SN 27.7: Intention

Desire for six kinds of intention is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct knowledge.

SN 27.8: Craving

Desire for six kinds of craving is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct knowledge.

SN 27.9: Elements

Desire for four physical elements is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct knowledge.

SN 27.10: The Aggregates

Desire for five aggregates is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct knowledge

SN 28.1: Born of Seclusion

Sāriputta goes to Mirkwood for meditation, and afterwards Ānanda asks why his face is so radiant. Sāriputta replies that he was practicing first absorption without any thought of self.

SN 28.2: Without Placing the Mind

Sāriputta goes to Mirkwood for meditation, and afterwards Ānanda asks why his face is so radiant. Sāriputta replies that he was practicing second absorption without any thought of self.

SN 28.3: Rapture

Sāriputta goes to Mirkwood for meditation, and afterwards Ānanda asks why his face is so radiant. Sāriputta replies that he was practicing third absorption without any thought of self.

SN 28.4: Equanimity

Sāriputta goes to Mirkwood for meditation, and afterwards Ānanda asks why his face is so radiant. Sāriputta replies that he was practicing fourth absorption without any thought of self.

SN 28.5: The Dimension of Infinite Space

Sāriputta goes to Mirkwood for meditation, and afterwards Ānanda asks why his face is so radiant. Sāriputta replies that he was practicing the dimension of infinite space without any thought of self.

SN 28.6: The Dimension of Infinite Consciousness

Sāriputta goes to Mirkwood for meditation, and afterwards Ānanda asks why his face is so radiant. Sāriputta replies that he was practicing the dimension of infinite consciousness without any thought of self.

SN 28.7: The Dimension of Nothingness

Sāriputta goes to Mirkwood for meditation, and afterwards Ānanda asks why his face is so radiant. Sāriputta replies that he was practicing the dimension of nothingness without any thought of self.

SN 28.8: The Dimension of Neither Perception Nor Non-Perception

Sāriputta goes to Mirkwood for meditation, and afterwards Ānanda asks why his face is so radiant. Sāriputta replies that he was practicing the dimension of neither perception nor non-perception without any thought of self.

SN 28.9: The Attainment of Cessation

Sāriputta goes to Mirkwood for meditation, and afterwards Ānanda asks why his face is so radiant. Sāriputta replies that he was practicing the attainment of cessation without any thought of self.

SN 28.10: With Sucimukhī

Sāriputta encountered a female wanderer named Sucimukhī, who asks him a series of enigmatic questions regarding what direction he faces when eating. Sāriputta denies all of them, explaining that they are various kinds of wrong livelihood.

SN 29.1: Plain Version

Dragons may be born from eggs, the womb, moisture, or spontaneously.

SN 29.2: Better

Dragons may be born from eggs, the womb, moisture, or spontaneously. Those born spontaneously are the best.

SN 29.3: Sabbath

Egg born dragons sometimes transform their bodies and observe the sabbath in order to get a good rebirth.

SN 29.4: Sabbath (2nd)

Womb born dragons sometimes transform their bodies and observe the sabbath in order to get a good rebirth.

SN 29.5: Sabbath (3rd)

Moisture born dragons sometimes transform their bodies and observe the sabbath in order to get a good rebirth.

SN 29.6: Sabbath (4th)

Spontaneously born dragons sometimes transform their bodies and observe the sabbath in order to get a good rebirth.

SN 29.7: They’ve Heard

One becomes an egg born dragon due to ambivalent deeds in a past life and the appropriate aspiration.

SN 29.8: They’ve Heard (2nd)

One becomes a womb born dragon due to ambivalent deeds in a past life and the appropriate aspiration.

SN 29.9: They’ve Heard (3rd)

One becomes a moisture dragon due to ambivalent deeds in a past life and the appropriate aspiration.

SN 29.10: They’ve Heard (4th)

One becomes a spontaneously born dragon due to ambivalent deeds in a past life and the appropriate aspiration.

SN 29.11–20: Ten Discourses On How Giving Helps to Become Egg-Born

One becomes an egg born dragon due to ambivalent deeds in a past life, the appropriate aspiration, and giving various gifts.

SN 29.21–50: Thirty Discourses On How Giving Helps to Become Womb-Born, Etc.

One becomes a womb born, moisture born, or spontaneously born dragon due to ambivalent deeds in a past life, the appropriate aspiration, and giving various gifts

SN 30.1: Plain Version

Phoenixes may be born from eggs, the womb, moisture, or spontaneously.

SN 30.2: They Carry Off

Phoenixes may be born from eggs, the womb, moisture, or spontaneously. Each of them may carry off a dragon of lower birth.

SN 30.3: Both Kinds of Deeds

One becomes an egg born phoenix due to ambivalent deeds in a past life and the appropriate aspiration.

SN 30.4–6: Both Kinds of Deeds (2nd–4th)

One becomes a womb born, moisture born, or spontaneously born phoenix due to ambivalent deeds in a past life and the appropriate aspiration.

SN 30.7–16: Ten Discourses On How Giving Helps to Become Egg-Born

One becomes an egg born phoenix due to ambivalent deeds in a past life, the appropriate aspiration, and giving various gifts.

SN 30.17–46: How Giving Helps to Become Womb-Born, Etc.

One becomes a womb born, moisture born, or spontaneously born phoenix due to ambivalent deeds in a past life, the appropriate aspiration, and giving various gifts

SN 31.1: Plain Version

Centaurs may live in fragrant roots and other vegetation.