Saṃyutta Nikāya — The Connected Discourses – page 9

SN 31.2: Good Conduct

Someone of good conduct and appropriate aspiration may be reborn as a centaur.

SN 31.3: A Giver of Fragrant Roots

Someone of good conduct and appropriate aspiration may be reborn as a god living in fragrant roots if they give fragrant roots.

SN 31.4–12: Nine Discourses On Givers of Fragrant Heartwood, Etc.

Someone of good conduct and appropriate aspiration may be reborn as a god living in various kinds of vegetation if they give the gift of that kind of vegetation.

SN 31.13–22: Ten Discourses On How Giving Helps Rebirth in Fragrant Roots

Someone of good conduct and appropriate aspiration may be reborn as a god living in fragrant roots if they give various gifts.

SN 31.23–112: Ninety Discourses On How Giving Helps Rebirth in Fragrant Heartwood, etc.

Someone of good conduct and appropriate aspiration may be reborn as a god living in various kinds of vegetation if they give various gifts

SN 32.1: Plain Version

Cloud gods may live in cool clouds, warm clouds, storm clouds, wind clouds, or rain clouds.

SN 32.2: Good Conduct

Someone of good conduct and appropriate aspiration may be reborn as a cloud god.

SN 32.3–12: Ten Discourses On How Giving Helps to Become a Cool Thundercloud God

Someone of good conduct and appropriate aspiration may be reborn as a cloud god in a cool cloud if they give various gifts.

SN 32.13–52: How Giving Helps to Become a Warm Thundercloud God, Etc.

Someone of good conduct and appropriate aspiration may be reborn as a cloud god living in various kinds of cloud if they give various gifts.

SN 32.53: Gods of the Cool Thunderclouds

When the cool cloud gods decide to revel in their own element, the weather becomes cool.

SN 32.54: Gods of the Warm Thunderclouds

When the warm cloud gods decide to revel in their own element, the weather becomes warm.

SN 32.55: Gods of the Stormy Thunderclouds

When the storm cloud gods decide to revel in their own element, the weather becomes stormy.

SN 32.56: Gods of the Windy Thunderclouds

When the wind cloud gods decide to revel in their own element, the weather becomes windy.

SN 32.57: Gods of the Rainy Thunderclouds

When the rain cloud gods decide to revel in their own element, the weather becomes rainy

SN 33.1: Not Knowing Form

The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not knowing form.

SN 33.2: Not Knowing Feeling

The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not knowing feeling.

SN 33.3: Not Knowing Perception

The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not knowing perception.

SN 33.4: Not Knowing Choices

The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not knowing choices.

SN 33.5: Not Knowing Consciousness

The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not knowing consciousness.

SN 33.6–10: Five Discourses on Not Seeing Form, Etc.

The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not seeing the five aggregates.

SN 33.11–15: Five Discourses on Not Comprehending Form, Etc.

The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not breaking through to the five aggregates.

SN 33.16–20: Five Discourses on Not Understanding Form, Etc.

The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not comprehending the five aggregates.

SN 33.21–25: Five Discourses on Not Penetrating Form, Etc.

The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not penetrating the five aggregates.

SN 33.26–30: Five Discourses on Not Distinguishing Form, Etc.

The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not discerning the five aggregates.

SN 33.31–35: Five Discourses on Not Detecting Form, Etc.

The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not discriminating the five aggregates.

SN 33.36–40: Five Discourses on Not Differentiating Form, Etc.

The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not differntiating the five aggregates.

SN 33.41–45: Five Discourses on Not Examining Form, Etc.

The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not examining the five aggregates.

SN 33.46–50: Five Discourses on Not Scrutinizing Form, Etc.

The wanderer Vacchagotta asks the Buddha why the various speculative views come to be. The Buddha replies that it is because of not closely examining the five aggregates.

SN 33.51–54: Four Discourses on Not Directly Experiencing Form, Etc.

SN 33.55: Not Directly Experiencing Consciousness

SN 34.1: Entering Immersion

SN 34.2: Remaining in Immersion

SN 34.3: Emerging From Immersion

SN 34.4: Gladdening for Immersion

SN 34.5: Supports For Immersion

SN 34.6: Territory of Immersion

SN 34.7: Projecting the Mind Purified by Immersion

SN 34.8: Carefulness in Immersion

SN 34.9: Persistence in Immersion

SN 34.10: Conducive to Immersion

SN 34.11: Entering and Remaining

SN 34.12: Entering and Emerging

SN 34.13: Entering and Gladdening

SN 34.14: Entering and Supports

SN 34.15: Entering and Territory

SN 34.16: Entering and Projecting

SN 34.17: Entering and Carefulness

SN 34.18: Entering and Persistence

SN 34.19: Entering and What’s Conducive

SN 34.20–27: Eight on Remaining and Emergence, Etc.

SN 34.28–34: Seven on Emergence and Gladdening, Etc.

SN 34.35–40: Six on Gladdening and Support, Etc.

SN 34.41–45: Five on Support and Territory, Etc.

SN 34.46–49: Four on Territory and Projection, Etc.

SN 34.50–52: Three on Projection and Carefulness

SN 34.53–54: Two on Carefulness and Persistence

SN 34.55: Persistence and What’s Conducive

SN 35.1: The Interior as Impermanent

The six interior sense fields are impermanent, suffering, and not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

SN 35.2: The Interior as Suffering

The six interior sense fields are suffering and not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

SN 35.3: The Interior as Not-Self

The six interior sense fields are not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

SN 35.4: The Exterior as Impermanent

The six exterior sense fields are impermanent, suffering, and not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

SN 35.5: The Exterior as Suffering

The six exterior sense fields are suffering and not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

SN 35.6: The Exterior as Not-Self

The six exterior sense fields are not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

SN 35.7: The Interior as Impermanent in the Three Times

In the past, future, and present, the six interior sense fields are impermanent, suffering, and not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

SN 35.8: The Interior as Suffering in the Three Times

In the past, future, and present, the six interior sense fields are suffering and not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

SN 35.9: The Interior as Not-Self in the Three Times

In the past, future, and present, the six interior sense fields are not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

SN 35.10: The Exterior as Impermanent in the Three Times

In the past, future, and present, the six exterior sense fields are impermanent, suffering, and not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

SN 35.11: The Exterior as Suffering in the Three Times

In the past, future, and present, the six exterior sense fields are suffering and not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

SN 35.12: The Exterior as Not-Self in the Three Times

In the past, future, and present, the six exterior sense fields are not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

SN 35.13: Before My Awakening (Interior)

The Buddha did not claim to be awakened until he had fully understood the gratification, drawback, and escape regarding the six interior sense fields.

SN 35.14: Before My Awakening (Exterior)

The Buddha did not claim to be awakened until he had fully understood the gratification, drawback, and escape regarding the six exterior sense fields.

SN 35.15: In Search of Gratification (Interior)

The Buddha set out to find the gratification, drawback, and escape regarding the six interior sense fields.

SN 35.16: In Search of Gratification (Exterior)

The Buddha set out to find the gratification, drawback, and escape regarding the six exterior sense fields.

SN 35.17: If There Were No Gratification (Interior)

Beings are attached to the six interior sense fields due to gratification, repelled due to drawbacks, and find escape because there is an escape.

SN 35.18: If There Were No Gratification (Exterior)

Beings are attached to the six exterior sense fields due to gratification, repelled due to drawbacks, and find escape because there is an escape.

SN 35.19: Taking Pleasure (Interior)

If you enjoy the six interior sense fields, you enjoy suffering.

SN 35.20: Taking Pleasure (Exterior)

If you enjoy the six exterior sense fields, you enjoy suffering.

SN 35.21: The Arising of Suffering (Interior)

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

SN 35.22: The Arising of Suffering (Exterior)

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

SN 35.23: All

The “all” consists of the six interior and exterior sense fields.

SN 35.24: Giving Up

The “all” consisting of the six interior and exterior sense fields should be given up.

SN 35.25: Giving Up By Direct Knowledge and Complete Understanding

The “all” consisting of the six interior and exterior sense fields should be given up by understanding.

SN 35.26: Without Completely Understanding (1st)

Without understanding the “all” consisting of the six interior and exterior sense fields and becoming dispassionate towards it, it is impossible to be free of suffering.

SN 35.27: Without Completely Understanding (2nd)

Without understanding the “all” consisting of the six interior and exterior sense fields and the associated consciousness and becoming dispassionate towards it, it is impossible to be free of suffering.

SN 35.28: Burning

The “all” consisting of the six interior and exterior sense fields is burning. This is the famous “third sermon” taught at Gayā’s Head to the followers of the three Kassapa brothers.

SN 35.29: Overcome

The “all” consisting of the six interior and exterior sense fields, and the phenomena they condition, is weighed down.

SN 35.30: The Practice Fit for Uprooting

The way to uproot all conceivings is to not conceive in relation to the six sense fields.

SN 35.31: The Practice Conducive to Uprooting (1st)

The way to uproot all conceivings is to not conceive in relation to the six sense fields.

SN 35.32: The Practice Conducive to Uprooting (2nd)

The way to uproot all conceivings is to investigate the six sense fields as impermanent, etc.

SN 35.33–42: Ten on Liable to Be Reborn, Etc.

The “all” consisting of the six interior and exterior sense fields is liable to be reborn, to age, etc.

SN 35.43–51: Nine on Impermanence, Etc.

The “all” consisting of the six interior and exterior sense fields is impermanent, etc.

SN 35.52: Contaminated

The “all” consisting of the six interior and exterior sense fields is afflicted.

SN 35.53: Giving Up Ignorance

A mendicant asks the Buddha how to see so as to give up ignorance. The Buddha says one should see the six interior and exterior sense fields as impermanent.

SN 35.54: Giving Up Fetters

A mendicant asks the Buddha how to see so as to give up the fetters. The Buddha says one should see the six interior and exterior sense fields as impermanent.

SN 35.55: Uprooting the Fetters

A mendicant asks the Buddha how to see so as to uproot the fetters. The Buddha says one should see the six interior and exterior sense fields as not-self.

SN 35.56: Giving Up Defilements

A mendicant asks the Buddha how to see so as to give up the defilements. The Buddha says one should see the six interior and exterior sense fields as impermanent.

SN 35.57: Uprooting Defilements

A mendicant asks the Buddha how to see so as to uproot the defilements. The Buddha says one should see the six interior and exterior sense fields as not-self.

SN 35.58: Giving Up Tendencies

A mendicant asks the Buddha how to see so as to give up the underlying tendencies. The Buddha says one should see the six interior and exterior sense fields as impermanent.

SN 35.59: Uprooting Tendencies

A mendicant asks the Buddha how to see so as to uproot the underlying tendencies. The Buddha says one should see the six interior and exterior sense fields as not-self.

SN 35.60: The Complete Understanding of All Grasping

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