Yogakkhemisutta
Sanctuary from the Yoke
Someone who has given up attraction to the senses has arrived at the sanctuary.
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Upādāyasutta
Because of Grasping
Pleasure and pain arise inside oneself due to grasping the senses.
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Dukkhasamudayasutta
The Origin of Suffering
The origin and ending of suffering are explained in terms of sense experience giving rise to craving.
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Lokasamudayasutta
The Origin of the World
The origin and ending of the world are explained in terms of sense experience giving rise to craving and suffering.
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Seyyohamasmisutta
I’m Better
Conceit stems from clinging to the senses.
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Saṁyojaniyasutta
Things That Tighten Fetters
The interior sense fields are the things that fetter, the craving is the fetter.
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Upādāniyasutta
Things That Fuel Grasping
The interior sense fields are the things that are graspable, the craving is the grasping.
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Ajjhattikāyatanaparijānanasutta
Complete Understanding of the Interior
Without understanding the six interior sense fields and becoming dispassionate towards them, it is impossible to be free of suffering.
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Bāhirāyatanaparijānanasutta
Complete Understanding of the Exterior
Without understanding the six exterior sense fields and becoming dispassionate towards them, it is impossible to be free of suffering.
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Upassutisutta
Listening In
While on retreat, the Buddha exclaims how the origin and ending of the world are explained in terms of sense experience giving rise to craving and suffering. A mendicant overhears him, and the Buddha urges him to remember that teaching.
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Paṭhamamārapāsasutta
Māra’s Snare (1st)
A mendicant who craves the senses is under the sway of Māra.
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Dutiyamārapāsasutta
Māra’s Snare (2nd)
A mendicant who craves the senses is under the sway of Māra.
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Lokantagamanasutta
Traveling to the End of the World
The Buddha states that the end of the world cannot be reached by traveling, yet it is impossible to end suffering without reaching the end of the world. The mendicants ask Ānanda to explain this enigmatic statement.
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Kāmaguṇasutta
The Kinds of Sensual Stimulation
While practicing for awakening, the Buddha reflected that he should be diligent when his mind strayed to sense pleasures of the past, future, or present. He urges the mendicants to realize that place where the senses completely cease, and they ask Ānanda to explain this to them.
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Sakkapañhasutta
The Question of Sakka
Sakka asks the Buddha why some become awakened in this very life, while others do not.
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Pañcasikhasutta
The Question of Pañcasikha
The fairy Pañcasikha asks the Buddha why some become awakened in this very life, while others do not.
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Sāriputtasaddhivihārikasutta
Sāriputta and the Protégé
A mendicant informs Sāriputta that one of his friends had disrobed. Sāriputta attributes this to lack of sense restraint, eating too much, and not being wakeful.
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Rāhulovādasutta
Advice to Rāhula
Realizing that his son Rāhula was ripe for awakening, the Buddha takes him for a personal teaching. He questions Rāhula on the impermanence of all the factors of sense experience, leading Rāhula to realize full freedom.
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Saṁyojaniyadhammasutta
Things That Tighten Fetters
The exterior sense fields are the things that fetter, the craving is the fetter.
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Upādāniyadhammasutta
Things That Fuel Grasping
The exterior sense fields are the things that are graspable, the craving is the grasping.
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Vesālīsutta
At Vesālī
At the Great Wood, the householder Ugga of Vesālī asks the Buddha why some become awakened in this very life, while others do not.
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Vajjīsutta
In the Land of the Vajjis
At Hatthigāma, the householder Ugga of Hatthigāma asks the Buddha why some become awakened in this very life, while others do not.
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Nāḷandasutta
At Nāḷandā
At Nālandā, the householder Upāli asks the Buddha why some become awakened in this very life, while others do not.
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Bhāradvājasutta
With Bhāradvāja
King Udena of Kosambi asks Venerable Piṇḍola Bhāradvāja how even young monks can maintain the celibate life. Piṇḍola says it’s because they see women as their sisters, mothers, or daughters. If this doesn’t work, they meditate on the ugliness of the body. Finally they exercise sense restraint.
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Soṇasutta
With Soṇa
At Rājagaha, the householder Soṇa asks the Buddha why some become awakened in this very life, while others do not.
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Ghositasutta
With Ghosita
The householder Ghosita asks Ānanda about the diversity of elements, and he answers in terms of the elements of sense experience.
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Hāliddikānisutta
With Hāliddikāni
The householder Hāliddakāni asks Mahākaccāna about the relation between the diversity of elements and the diversity of contacts, and he answers in terms of the elements of sense experience.
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Nakulapitusutta
Nakula’s Father
At Suṁsumāragira, the householder Nakulapitā asks the Buddha why some become awakened in this very life, while others do not.
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Lohiccasutta
With Lohicca
Students of the brahmin Lohicca make a racket while collecting firewood near Mahākaccāna’s hut. Mahākaccāna hushes them and recites a series of verses contrasting the virtuous brahmins of old with those of today. Taking umbrage, they tell Lohicca, who goes to Mahākaccāna to ascertain the truth. But when Lohicca hears what Mahākaccāna teach on the six senses, he is so impressed he goes for refuge.
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Verahaccānisutta
Verahaccāni
A student of the brahmin lady of the Verahaccāni clan recommends to her the teaching of Venerable Udāyı̄, so she invites him for a meal. But when she displays a conceited attitude, he leaves without teaching. However, she corrects herself so he teaches her that pleasure and pain depend on the senses.
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Devadahasutta
At Devadaha
Not all mendicants have completed their work with regards to the six senses, but some of them have.
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Khaṇasutta
Opportunity
The Buddha speaks of the hell named the “six senses” where all one experiences is sheer pain and unpleasantness.
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Paṭhamarūpārāmasutta
Liking Sights (1st)
Gods and humans take delight in the six sense, but the Realized One does not. This teaching is illustrated with a long series of verses.
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Dutiyarūpārāmasutta
Liking Sights (2nd)
Gods and humans take delight in the six sense, but the Realized One does not.
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Paṭhamanatumhākasutta
Not Yours (1st)
Let go of what is not yours: the six interior sense fields. You wouldn’t be upset if someone took the grass and sticks from the monastery grounds, so why worry over the senses?
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Dutiyanatumhākasutta
Not Yours (2nd)
Let go of what is not yours: the six exterior sense fields. You wouldn’t be upset if someone took the grass and sticks from the monastery grounds, so why worry over the senses?
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Ajjhattaaniccahetusutta
Interior and Cause Are Impermanent
Since the causes of the six interior sense fields are impermanent, how can the senses be permanent?
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Ajjhattadukkhahetusutta
Interior and Cause Are Suffering
Since the causes of the six interior sense fields are suffering, how can the senses be free of suffering?
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Ajjhattānattahetusutta
Interior and Cause Are Not-Self
Since the causes of the six interior sense fields are not-self, how can the senses be self?
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Bāhirāniccahetusutta
Exterior and Cause Are Impermanent
Since the causes of the six exterior sense fields are impermanent, how can the senses be permanent?
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Bāhiradukkhahetusutta
Exterior and Cause Are Suffering
Since the causes of the six exterior sense fields are suffering, how can the senses be free of suffering?
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Bāhirānattahetusutta
Exterior and Cause Are Not-Self
Since the causes of the six exterior sense fields are not-self, how can the senses be self?
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Kammanirodhasutta
The Cessation of Deeds
The six interior sense fields are not yours, but are old kamma, generated by choices in past lives. This is explained in terms of the four noble truths.
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Aniccanibbānasappāyasutta
The Impermanent as Conducive to Extinguishment
The way suitable for realizing extinguishment is to contemplate the process of sense experience as impermanent.
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Dukkhanibbānasappāyasutta
The Suffering as Conducive to Extinguishment
The way suitable for realizing extinguishment is to contemplate the process of sense experience as suffering.
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Anattanibbānasappāyasutta
Not-Self as Conducive to Extinguishment
The way suitable for realizing extinguishment is to contemplate the process of sense experience as not-self.
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Nibbānasappāyapaṭipadāsutta
A Practice Conducive to Extinguishment
The way suitable for realizing extinguishment is to contemplate the process of sense experience as impermanent, suffering, and not-self.
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Antevāsikasutta
A Resident Pupil
One with no “student” and no “teacher” dwells in happiness. Here the Buddha plays with the Pali words such that “student” means “one who dwells within” and “teacher” means “one who assails”.
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Kimatthiyabrahmacariyasutta
What’s the Purpose of the Spiritual Life?
If anyone asks why we live the holy life, it is for the ending of suffering.
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Atthinukhopariyāyasutta
Is There a Method?
How is it that a mendicant can declare their awakening? By understanding whether any desire arises from sense stimuli.
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Indriyasampannasutta
Endowed With Faculties
One is accomplished in the sense faculties by being freed from attachment to them.
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Dhammakathikapucchasutta
A Dhamma Speaker
A speaker on the Dhamma is someone who teaches for letting go of the senses.