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Index to the Suttas of the Saɱyutta Nikāya
Khandha Vagga,
Uppada Saɱyutta

Key

Index of Sutta Indexes


 

III. Khandha Vagga

PTS: Saɱyutta Nikāya Volume 3, Khandha-Vagga ed. by M. Léon Feer, London: Pali Text Society 1890. The html formatted Pali Text Society edition of the Pali text.

The Pali text for individual suttas listed below is adapted from the Sri Lanka Buddha Jayanti Tripitaka Series [BJT], not from the PTS version. Each translation is linked to it's Pali version and to the PTS, Sister Upalavanna, Olds and where available to the ATI Bhk. Thanissaro translation, and each of these is in turn linked back to each of the others. Many, but not all have been checked against the Pali Text Society edition, and many have been reformatted to include the original Pali (and/or organizational) phrase and sentence breaks.

The Kindred Sayings on Elements, translated by Mrs. Rhys Davids assisted by F.L. Woodward,
WP: The Book of the Aggregates, translated by Bhikkhu Bodhi
BD: The translations of M. Olds
ATI: The translations of Bhikkhu Thanissaro and others originally located on Access to Insight.

V. Uppada Saɱyutta, III.228

PTS: The Kindred Sayings on Genesis, III.180
WP: Connected Discourses on Arising, I.1008

1. Cakkhu Suttaɱ, III.228

The Buddha teaches that where the eye, ear, nose, tongue, body and mind appear, arise, are established, are born there also appears, arises, is established, is born aging and death, but that where the eye, ear, nose, tongue, body and mind end, vanish, go away, there also ends, vanishes, goes away aging and death.

PTS: Eye, III.180
WP: The Eye, I.1012

2. Rūpa Suttaɱ, III.229

Here Woodward has come around to the understanding that what is required for the object of the eye-sense is sights in general, not just body. (See SN 3.25.6) He translates 'material forms'. It has taken him three go-rounds to come to consciousness of this relationship. I remember when I first began reading the suttas I was astounded: This guy (The Buddha) is trying to teaching us about the senses! I learned about the senses in the third grade. (Minus, of course, the idea that the mind was also a sense-organ. ... a slight omission.) But the fact of the matter is that we are so accustomed to living in the senses that we do not actually have a clear view of their workings, that it is a struggle to connect in our conscious thinking the objects of sense with the sense organs. And it is essential for the task of attaining freedom from existence that the six senses and their objects be understood for a comprehension of the relationship of the illusion of self to this world. As an aside, I argue that in the same way, the language used for translating the Pali must be as fundamental (literal) as possible for the same reason: It is only when the foundation is firmly established that one can be sure that the abstract is not a distortion. I am completely convinced that Gotama's choice of words was selected precisely for this reason and that that choice should be respected, must be respected to convey his ideas clearly.

p.p. explains it all — p.p.

The Buddha teaches that where signts, sounds, scents, tastes, touches and phenomena appear, arise, are established, are born there also appears, arises, is established, is born aging and death, but that where the signts, sounds, scents, tastes, touches and phenomena end, vanish, go away, there also ends, vanishes, goes away aging and death.

PTS: Material Form, III.180
WP: Forms, I.1012

3. Viññāṇa Suttaɱ, III.229

The Buddha teaches that where eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness and mind-consciousness appear, arise, are established, are born there also appears, arises, is established, is born aging and death, but that where eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness and mind-consciousness end, vanish, go away, there also ends, vanishes, goes away aging and death.

PTS: Consciousness, III.181
WP: Consciousness, I.1012

4. Phassa Suttaɱ, III.230

The Buddha teaches that where eye-contact, ear-contact, nose-contact, tongue-contact, body-contact and mind-contact appear, arise, are established, are born there also appears, arises, is established, is born aging and death, but that where eye-contact, ear-contact, nose-contact, tongue-contact, body-contact and mind-contact end, vanish, go away, there also ends, vanishes, goes away aging and death.

PTS: Contact, III.181
WP: Contact, I.1013

5. Vedanāya Suttaɱ, III.230

The Buddha teaches that where eye-contact-born sense-experience, ear-contact-born sense-experience, nose-contact-born sense-experience, tongue-contact-born sense-experience, body-contact-born sense-experience and mind-contact-born sense-experience appear, arise, are established, are born there also appears, arises, is established, is born aging and death, but that where eye-contact-born sense-experience, ear-contact-born sense-experience, nose-contact-born sense-experience, tongue-contact-born sense-experience, body-contact and mind-contact-born sense-experience end, vanish, go away, there also ends, vanishes, goes away aging and death.

PTS: By Feeling, III.181
WP: Feeling, I.1013

6. Saññāya Suttaɱ, III.230

The Buddha teaches that where sight-perception, sound-perception, scent-perception, taste-perception, touch-perception and phenomena-perception appear, arise, are established, are born there also appears, arises, is established, is born aging and death, but that where signt-perception, sound-perception, scent-perception, taste-perception, touch-perception and phenomena-perception end, vanish, go away, there also ends, vanishes, goes away aging and death.

PTS: By Perception, III.181
WP: Perception, I.1013

7. Cetanā Suttaɱ, III.230

The Buddha teaches that where intentions with regard to sights, sounds, scents, tastes, touchs and thing appear, arise, are established, are born there also appears, arises, is established, is born aging and death, but that where intentions with regard to signts, sounds, scents, tastes, touchs and things end, vanish, go away, there also ends, vanishes, goes away aging and death.
Here Woodward translates 'dhammasañcetanā' as 'volitional acts through things.'

PTS: Volition, III.182
WP: Volition, I.1013

8. Taṇhā Suttaɱ, III.230

The Buddha teaches that where thirst for sights, sounds, scents, tastes, touchs and thing appear, arise, are established, are born there also appears, arises, is established, is born aging and death, but that where thirst for signts, sounds, scents, tastes, touchs and things end, vanish, go away, there also ends, vanishes, goes away aging and death.

PTS: Craving, III.182
WP: Craving, I.1013

9. Dhātu Suttaɱ, III.231

The Buddha teaches that where the characteristics of solidity, liquidity, heat, motion, space, and consciousness appear, arise, are established, are born there also appears, arises, is established, is born aging and death, but that where the characteristics of earth, water, firelight, motion, space and consciousness end end, vanish, go away, there also ends, vanishes, goes away aging and death.

PTS: Element, III.182
WP: Elements, I.1014

10. Khandhena Suttaɱ, III.231

The Buddha teaches that where shape, sense-experience, perception, own-making and consciousness appear, arise, are established, are born there also appears, arises, is established, is born aging and death, but that where shape, sense-experience, perception, own-making and consciousness end, vanish, go away, there also ends, vanishes, goes away aging and death.

PTS: The Fivefold Mass, III.182
WP: Aggregates, I.1014


 [I. Sagathavagga]  [II. Nidanavagga]  [III. Khandhavagga]  [IV. Salayatanavagga]  [V. Mahavagga]

 [Khandhasamyutta]  [Radhasamyutta]  [Ditthisamyutta]  [Okkantikasamyutta]  [Uppadasamyutta]  [Kilesasamyutta]  [Sariputtasamyutta]  [Nagasamyutta]  [Supannasamyutta]  [Gandhabbakayasamyutta]  [Valahasamyutta]  [Vacchagottasamyutta]  [Jhana- (or Samadhi-) samyutta]

 


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