Ajjhattanandikkhayasutta
The Interior and the End of Relishing
Right view is seeing the interior sense fields as they are, impermanent, and this leads to freedom.
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Bāhiranandikkhayasutta
The Exterior and the End of Relishing
Right view is seeing the exterior sense fields as they are, impermanent, and this leads to freedom.
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Ajjhattaaniccanandikkhayasutta
Focus, the Interior, and the End of Relishing
Focusing properly on the interior sense fields you see them as they are and become free.
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Bāhiraaniccanandikkhayasutta
Focus, the Exterior, and the End of Relishing
Focusing properly on the exterior sense fields you see them as they are and become free.
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Jīvakambavanasamādhisutta
On Immersion at Jīvaka’s Mango Grove
A mendicant should develop immersion (samādhi) in order to truly understand the origin and ending of the process of sense experience.
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Jīvakambavanapaṭisallānasutta
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.
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Koṭṭhikaaniccasutta
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.
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Koṭṭhikadukkhasutta
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.
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Koṭṭhikaanattasutta
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.
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Micchādiṭṭhipahānasutta
Giving Up Wrong View
Wrong view arises due to grasping the process of sense experience.
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Sakkāyadiṭṭhipahānasutta
Giving Up Substantialist View
Identity view arises due to grasping the process of sense experience.
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Attānudiṭṭhipahānasutta
Giving Up Theory of Self
View of self arises due to grasping the process of sense experience.
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Ajjhattaaniccachandasutta
Desire for the Impermanent Interior
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Ajjhattaaniccarāgasutta
Greed for the Impermanent Interior
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Ajjhattaaniccachandarāgasutta
Desire and Greed for the Impermanent Interior
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Dukkhachandādisutta
Desire, Etc. for the Suffering Interior
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Anattachandādisutta
Desire, Etc. for the Not-Self Interior
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Bāhirāniccachandādisutta
Desire, Etc. for the Impermanent Exterior
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Bāhiradukkhachandādisutta
Desire, Etc. for the Suffering Exterior
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Bāhirānattachandādisutta
Desire, Etc. for the Not-Self Exterior
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Ajjhattātītāniccasutta
The Interior Was Impermanent in the Past
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Ajjhattānāgatāniccasutta
The Interior Will Be Impermanent in the Future
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Ajjhattapaccuppannāniccasutta
The Interior Is Impermanent in the Present
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Ajjhattātītādidukkhasutta
The Interior as Suffering in the Three Times
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Ajjhattātītādianattasutta
The Interior as Not-Self in the Three Times
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Bāhirātītādianiccasutta
The Exterior as Impermanent in the Three Times
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Bāhirātītādidukkhasutta
The Exterior as Suffering in the Three Times
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Bāhirātītādianattasutta
The Exterior as Not-Self in the Three Times
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Ajjhattātītayadaniccasutta
The Interior and What’s Impermanent in the Past
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Ajjhattānāgatayadaniccasutta
The Interior and What’s Impermanent in the Future
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Ajjhattapaccuppannayadaniccasutta
The Interior and What’s Impermanent in the Present
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Ajjhattātītādiyaṁdukkhasutta
The Interior and What’s Suffering in the Three Times
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Ajjhattātītādiyadanattasutta
The Interior and What’s Not-Self in the Three Times
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Bāhirātītādiyadaniccasutta
The Exterior and What’s Impermanent in the Three Times
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Bāhirātītādiyaṁdukkhasutta
The Exterior and What’s Suffering in the Three Times
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Bāhirātītādiyadanattasutta
The Exterior and What’s Not-Self in the Three Times
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Ajjhattāyatanaaniccasutta
The Interior as Impermanent
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Ajjhattāyatanadukkhasutta
The Interior as Suffering
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Ajjhattāyatanaanattasutta
The Interior as Not-Self
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Bāhirāyatanaaniccasutta
The Exterior as Impermanent
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Bāhirāyatanadukkhasutta
The Exterior as Suffering
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Bāhirāyatanaanattasutta
The Exterior as Not-Self
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Paṭhamasamuddasutta
The Ocean (1st)
In the Buddha’s teaching the “ocean” is the sense organs, the current is the sense objects.
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Dutiyasamuddasutta
The Ocean (2nd)
In the Buddha’s teaching the “ocean” is the delights of sense stimuli.
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Bāḷisikopamasutta
The Simile of the Angler
Sense pleasures are like a baited hook.
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Khīrarukkhopamasutta
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.
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Koṭṭhikasutta
With Koṭṭhita
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.
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Kāmabhūsutta
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.
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Udāyīsutta
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.
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Ādittapariyāyasutta
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.
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Paṭhamahatthapādopamasutta
The Simile of Hands and Feet (1st)
So long as this body exists there is suffering due to the senses.
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Dutiyahatthapādopamasutta
The Simile of Hands and Feet (2nd)
So long as this body exists there is suffering due to the senses.
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Āsīvisopamasutta
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.
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Rathopamasutta
The Simile of the Chariot
When a mendicant has three qualities they live happily: sense restraint, moderation in eating, and wakefulness.
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Kummopamasutta
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.
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Paṭhamadārukkhandhopamasutta
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.
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Dutiyadārukkhandhopamasutta
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.
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Avassutapariyāyasutta
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.
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Dukkhadhammasutta
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.
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Kiṁsukopamasutta
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.
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Vīṇopamasutta
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.
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Chappāṇakopamasutta
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.
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Yavakalāpisutta
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.