Saṃyutta Nikāya (Linked Discourses)

At Sāvatthī. “Mendicants, the arising, continuation, and manifestation and regeneration of sights is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The arising, continuation, and manifestation and regeneration of sounds, smells, tastes, touches, and ideas is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The cessation, settling, and disappearance of sights, sounds, smells, tastes, touches, and ideas is the cessation of suffering, the settling of diseases, and the disappearance of old age and death.”

At Sāvatthī. “Mendicants, the arising of eye consciousness … mind consciousness … is the manifestation of old age and death. The cessation of eye consciousness … mind consciousness … is the disappearance of old age and death.”

At Sāvatthī. “Mendicants, the arising of eye contact … mind contact … is the manifestation of old age and death. The cessation of eye contact … mind contact … is the disappearance of old age and death.”

At Sāvatthī. “Mendicants, the arising of feeling born of eye contact …

the arising of feeling born of mind contact … is the manifestation of old age and death. The cessation of feeling born of eye contact … the cessation of feeling born of mind contact … is the disappearance of old age and death.”

At Sāvatthī. “Mendicants, the arising of perception of sights … perception of ideas … is the manifestation of old age and death. The cessation of perception of sights … perception of ideas … is the disappearance of old age and death.”

At Sāvatthī. “Mendicants, the arising of intentions regarding sights … intentions regarding ideas … is the manifestation of old age and death. The cessation of intentions regarding sights … intentions regarding ideas … is the disappearance of old age and death.”

At Sāvatthī. “Mendicants, the arising of craving for sights … craving for ideas … is the manifestation of old age and death. The cessation of craving for sights … craving for ideas … is the disappearance of old age and death.”

At Sāvatthī. “Mendicants, the arising, continuation, and manifestation and regeneration of the earth element, the water element, the fire element, the air element, the space element, and the consciousness element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The cessation of the earth element, the water element, the fire element, the air element, the space element, and the consciousness element is the cessation of suffering, the settling of diseases, and the disappearance of old age and death.”

At Sāvatthī. “Mendicants, the arising, continuation, and manifestation and regeneration of form is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The arising, continuation, and manifestation and regeneration of feeling, perception, choices, and consciousness is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The cessation, settling, and disappearance of form is the cessation of suffering, the settling of diseases, and the disappearance of old age and death. The cessation, settling, and disappearance of feeling, perception, choices, and consciousness is the cessation of suffering, the settling of diseases, and the disappearance of old age and death.”

The Linked Discourses on arising are complete.

At Sāvatthī. “Mendicants, desire and greed for the eye, ear, nose, tongue, body, or mind is a corruption of the mind. When a mendicant has given up mental corruption in these six cases, their mind inclines to renunciation. A mind imbued with renunciation is said to be fit for work regarding anything that can be realized by insight.”

At Sāvatthī. “Mendicants, desire and greed for sights, sounds, smells, tastes, touches, or ideas is a corruption of the mind. When a mendicant has given up mental corruption in these six cases, their mind inclines to renunciation. A mind imbued with renunciation is said to be fit for work regarding anything that can be realized by insight.”

At Sāvatthī. “Mendicants, desire and greed for eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, or mind consciousness is a corruption of the mind. When a mendicant has given up mental corruption in these six cases, their mind inclines to renunciation. A mind imbued with renunciation is said to be fit for work regarding anything that can be realized by insight.”

At Sāvatthī. “Mendicants, desire and greed for eye contact, ear contact, nose contact, tongue contact, body contact, or mind contact is a corruption of the mind. …”

At Sāvatthī. “Mendicants, desire and greed for feeling born of eye contact, feeling born of ear contact, feeling born of nose contact, feeling born of tongue contact, feeling born of body contact, or feeling born of mind contact is a defilement of the mind. …”

At Sāvatthī. “Mendicants, desire and greed for perception of sights, perception of sounds, perception of smells, perception of tastes, perception of touches, or perception of ideas is a corruption of the mind. …”

At Sāvatthī. “Mendicants, desire and greed for intention regarding sights, intention regarding sounds, intention regarding smells, intention regarding tastes, intention regarding touches, or intention regarding ideas is a corruption of the mind. …”

At Sāvatthī. “Mendicants, desire and greed for craving for sights, craving for sounds, craving for smells, craving for tastes, craving for touches, or craving for ideas is a corruption of the mind. …”

At Sāvatthī. “Mendicants, desire and greed for the earth element, the water element, the fire element, the air element, the space element, or the consciousness element is a corruption of the mind. …”

At Sāvatthī. “Mendicants, desire and greed for form, feeling, perception, choices, or consciousness is a corruption of the mind. When a mendicant has given up mental corruption in these five cases, their mind inclines to renunciation. A mind imbued with renunciation is said to be fit for work regarding anything that can be realized by insight.”

The Linked Discourses on corruptions are complete.

At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Dark Forest for the day’s meditation, plunged deep into it, and sat at the root of a tree to meditate.

Then in the late afternoon, Sāriputta came out of retreat and went to Jeta’s Grove, Anāthapiṇḍika’s monastery. Venerable Ānanda saw him coming off in the distance, and said to him: “Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright. What meditation were you practicing today?”

“Reverend, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. But it didn’t occur to me: ‘I am entering the first absorption’ or ‘I have entered the first absorption’ or ‘I am emerging from the first absorption’.” “That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. That’s why it didn’t occur to you: ‘I am entering the first absorption’ or ‘I have entered the first absorption’ or ‘I am emerging from the first absorption’.”

At Sāvatthī. Venerable Ānanda saw Venerable Sāriputta and said to him: “Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright. What meditation were you practicing today?”

“Reverend, as the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. But it didn’t occur to me: ‘I am entering the second absorption’ or ‘I have entered the second absorption’ or ‘I am emerging from the second absorption’.” “That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. That’s why it didn’t occur to you: ‘I am entering the second absorption’ or ‘I have entered the second absorption’ or ‘I am emerging from the second absorption’.”

At Sāvatthī. Venerable Ānanda saw Venerable Sāriputta and said to him: “Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright. What meditation were you practicing today?”

“Reverend, with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ But it didn’t occur to me: ‘I am entering the third absorption’ or ‘I have entered the third absorption’ or ‘I am emerging from the third absorption’.” “That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. That’s why it didn’t occur to you: ‘I am entering the third absorption’ or ‘I have entered the third absorption’ or ‘I am emerging from the third absorption’.”

At Sāvatthī. Venerable Ānanda saw Venerable Sāriputta and said to him: “Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright. What meditation were you practicing today?”

“Reverend, with the giving up of pleasure and pain, and the disappearance of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. But it didn’t occur to me: ‘I am entering the fourth absorption’ or ‘I have entered the fourth absorption’ or ‘I am emerging from the fourth absorption’.” “That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. That’s why it didn’t occur to you: ‘I am entering the fourth absorption’ or ‘I have entered the fourth absorption’ or ‘I am emerging from the fourth absorption’.”

At Sāvatthī. Venerable Ānanda saw Venerable Sāriputta … “Reverend, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I entered and remained in the dimension of infinite space. …” …

At Sāvatthī. Venerable Ānanda saw Venerable Sāriputta … “Reverend, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I entered and remained in the dimension of infinite consciousness. …” …

At Sāvatthī. Venerable Ānanda saw Venerable Sāriputta … “Reverend, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I entered and remained in the dimension of nothingness. …” …

At Sāvatthī. Venerable Ānanda saw Venerable Sāriputta … “Reverend, going totally beyond the dimension of nothingness, I entered and remained in the dimension of neither perception nor non-perception. …” …

At Sāvatthī. Venerable Ānanda saw Venerable Sāriputta … “Reverend, going totally beyond the dimension of neither perception nor non-perception, I entered and remained in the cessation of perception and feeling. But it didn’t occur to me: ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’.” “That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. That’s why it didn’t occur to you: ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’.”

At one time Venerable Sāriputta was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then he robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. After wandering indiscriminately for almsfood in Rājagaha, he ate his almsfood by a wall. Then the wanderer Sucimukhī went up to Venerable Sāriputta and said to him:

“Ascetic, do you eat facing downwards?” “No, sister.” “Well then, do you eat facing upwards?” “No, sister.” “Well then, do you eat facing the cardinal directions?” “No, sister.” “Well then, do you eat facing the intermediate directions?” “No, sister.”

“When asked if you eat facing all these directions, you answer ‘no, sister’.

How then do you eat, ascetic?” “Sister, those ascetics and brahmins who earn a living by geomancy—a low lore, a wrong livelihood—are said to eat facing downwards. Those ascetics and brahmins who earn a living by astrology—a low lore, a wrong livelihood—are said to eat facing upwards. Those ascetics and brahmins who earn a living by running errands and messages—a wrong livelihood—are said to eat facing the cardinal directions. Those ascetics and brahmins who earn a living by limb-reading—a low lore, a wrong livelihood—are said to eat facing the intermediate directions.

I don’t earn a living by any of these means. I seek alms in a principled manner, and I eat it in a principled manner.”

Then Sucimukhī the wanderer went around Rājagaha from street to street and from square to square, and announced: “The ascetics who follow the Sakyan eat food in a principled manner! The ascetics who follow the Sakyan eat food blamelessly! Give almsfood to the ascetics who follow the Sakyan!”

The Linked Discourses on Sāriputta are complete.

At Sāvatthī. “Mendicants, dragons reproduce in these four ways. What four? Dragons are born from eggs, from a womb, from moisture, or spontaneously. These are the four ways that dragons reproduce.”

At Sāvatthī. “Mendicants, dragons reproduce in these four ways. What four? Dragons are born from an egg, from a womb, from moisture, or spontaneously. Of these, dragons born from a womb, from moisture, or spontaneously are better than those born from an egg. Dragons born from moisture or spontaneously are better than those born from an egg or from a womb. Dragons born spontaneously are better than those born from an egg, from a womb, or from moisture. These are the four ways that dragons reproduce.”

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then a mendicant went up to the Buddha, sat down to one side, and said to him: “Sir, what is the cause, what is the reason why some egg-born dragons keep the sabbath, having transformed their bodies?”

“Mendicant, it’s when some egg-born dragons think: ‘In the past we did both kinds of deeds by body, speech, and mind. When the body broke up, after death, we were reborn in the company of the egg-born dragons. If today we do good things by body, speech, and mind, when the body breaks up, after death, we may be reborn in a good place, a heavenly realm. Come, let us do good things by way of body, speech, and mind.’ This is the cause, this is the reason why some egg-born dragons keep the sabbath, having transformed their bodies.”

At Sāvatthī. Then a mendicant went up to the Buddha … and asked him, “Sir, what is the cause, what is the reason why some womb-born dragons keep the sabbath, having transformed their bodies?” (Tell all in full.)

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why some moisture-born dragons keep the sabbath, having transformed their bodies?” (Tell all in full.)

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why some spontaneously-born dragons keep the sabbath, having transformed their bodies?”

“Mendicant, it’s when some spontaneously-born dragons think: ‘In the past we did both kinds of deeds by body, speech, and mind. When the body broke up, after death, we were reborn in the company of the spontaneously-born dragons. If today we do good things by body, speech, and mind, when the body breaks up, after death, we may be reborn in a good place, a heavenly realm. Come, let us do good things by way of body, speech, and mind.’ This is the cause, this is the reason why some spontaneously-born dragons keep the sabbath, having transformed their bodies.”

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born dragons?”

“Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The egg-born dragons are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the egg-born dragons!’ When their body breaks up, after death, they’re reborn in the company of the egg-born dragons. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born dragons.”

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the womb-born dragons?” (Tell all in full.)

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the moisture-born dragons?” (Tell all in full.)

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the spontaneously-born dragons?”

“Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The spontaneously-born dragons are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the spontaneously-born dragons!’ When their body breaks up, after death, they’re reborn in the company of the spontaneously-born dragons. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the spontaneously-born dragons.”

Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born dragons?”

“Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The egg-born dragons are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the egg-born dragons!’ They give food … drink … clothing … a vehicle … a garland … fragrance … makeup … a bed … a house … a lamp. When their body breaks up, after death, they’re reborn in the company of the egg-born dragons. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born dragons.”

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the womb-born dragons … moisture-born dragons … spontaneously-born dragons?”

“Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The spontaneously-born dragons are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the spontaneously-born dragons!’ They give food … drink … a lamp. When their body breaks up, after death, they’re reborn in the company of the spontaneously-born dragons. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the spontaneously-born dragons.”

(Each set of ten discourses of this series should be told in full the same way.)

The Linked Discourses on dragons are complete.

At Sāvatthī. “Mendicants, phoenixes reproduce in these four ways. What four? Phoenixes are born from eggs, from a womb, from moisture, or spontaneously. These are the four ways that phoenixes reproduce.”

At Sāvatthī. “Mendicants, phoenixes reproduce in these four ways. What four? Phoenixes are born from eggs, from a womb, from moisture, or spontaneously. These are the four ways that phoenixes reproduce. Of these, phoenixes born from an egg can only carry off dragons born from an egg, not those born from a womb, from moisture, or spontaneously. Phoenixes born from a womb can carry off dragons born from an egg or from a womb, but not those born from moisture or spontaneously. Phoenixes born from moisture can carry off dragons born from an egg, from a womb, or from moisture, but not those born spontaneously. Phoenixes born spontaneously can carry off dragons born from an egg, from a womb, from moisture, or spontaneously. These are the four ways that phoenixes reproduce.”

At Sāvatthī. Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born phoenixes?” “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The egg-born phoenixes are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the egg-born phoenixes!’ When their body breaks up, after death, they’re reborn in the company of the egg-born phoenixes. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born phoenixes.”

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the womb-born phoenixes …” “… moisture-born phoenixes …” “… or spontaneously-born phoenixes?” “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The spontaneously-born phoenixes are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the spontaneously-born phoenixes!’ When their body breaks up, after death, they’re reborn in the company of the spontaneously-born phoenixes. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the spontaneously-born phoenixes.”

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born phoenixes?” “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The egg-born phoenixes are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the egg-born phoenixes!’ They give food …” “… drink …” “… clothing …” “… a vehicle …” “… a garland …” “… fragrance …” “… makeup …” “… a bed …” “… a house …” “… a lamp. When their body breaks up, after death, they’re reborn in the company of the egg-born phoenixes. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born phoenixes.”

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the womb-born phoenixes … moisture-born phoenixes … or spontaneously-born phoenixes?” (Tell all in full.)

The Linked Discourses on phoenixes are complete.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. … The Buddha said this: “Mendicants, I will teach you about the gods of the centaur realm. Listen … And what are the gods of the centaur realm? There are gods who live in fragrant roots, fragrant heartwood, fragrant softwood, fragrant bark, fragrant shoots, fragrant leaves, fragrant flowers, fragrant fruit, fragrant sap, and fragrant scents. These are called the gods of the centaur realm.”

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of the centaur realm?” “Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods of the centaur realm are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the centaur realm!’ When their body breaks up, after death, they’re reborn in the company of the gods of the centaur realm. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of the centaur realm.”

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live in fragrant roots?” “Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods who live in fragrant roots are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who live in fragrant roots!’ They give gifts of fragrant roots. When their body breaks up, after death, they’re reborn in the company of the gods who live in fragrant roots. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live in fragrant roots.”

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live in fragrant heartwood … softwood … bark … sprouts … leaves … flowers … fruit … sap … fragrant scents?” “Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods who live in fragrant heartwood … fragrant scents are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who live in fragrant heartwood … fragrant scents!’ They give gifts of fragrant heartwood … fragrant scents. When their body breaks up, after death, they’re reborn in the company of the gods who live in fragrant scents. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live on fragrant scents.”

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live in fragrant roots?” “Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods who live in fragrant roots are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who live in fragrant roots!’ They give food … drink … clothing … a vehicle … a garland … fragrance … makeup … a bed … a house … a lamp. When their body breaks up, after death, they’re reborn in the company of the gods who live in fragrant roots. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live in fragrant roots.”

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live in fragrant heartwood … softwood … bark … sprouts … leaves … flowers … fruit … sap … fragrant scents?” “Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods who live in fragrant scents are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who live in fragrant scents!’ They give food … drink … clothing … a vehicle … a garland … fragrance … makeup … a bed … a house … a lamp. When their body breaks up, after death, they’re reborn in the company of the gods who live in fragrant scents. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live on fragrant scents.”

The Linked Discourses on the centaur realm are complete.

At Sāvatthī. “Mendicants, I will teach you about the gods of the thundercloud host. Listen … And what are the gods of the thundercloud host? There are gods of the cool thunderclouds, warm thunderclouds, stormy thunderclouds, windy thunderclouds, and rainy thunderclouds. These are called gods of the thundercloud host.”

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of the thundercloud host?” “Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods of the thundercloud host are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the thundercloud host!’ When their body breaks up, after death, they’re reborn in the company of the gods of the thundercloud host. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of the thundercloud host.”

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of cool thunderclouds?” “Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods of cool thunderclouds are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the cool thunderclouds!’ They give food … a lamp. When their body breaks up, after death, they’re reborn in the company of the gods of cool thunderclouds. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of cool thunderclouds.”

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of warm thunderclouds … stormy thunderclouds … windy thunderclouds … rainy thunderclouds?” “Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods of rainy thunderclouds are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of rainy thunderclouds!’ They give food … a lamp. When their body breaks up, after death, they’re reborn in the company of the gods of rainy thunderclouds. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of rainy thunderclouds.”

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why sometimes it becomes cool?” “Mendicant, there are what are called gods of the cool thunderclouds. Sometimes they think: ‘Why don’t we revel in our own kind of enjoyment?’ Then, in accordance with their wish, it becomes cool. This is the cause, this is the reason why sometimes it becomes cool.”

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why sometimes it becomes warm?” “Mendicant, there are what are called gods of the warm thunderclouds. Sometimes they think: ‘Why don’t we revel in our own kind of enjoyment?’ Then, in accordance with their wish, it becomes warm. This is the cause, this is the reason why sometimes it becomes warm.”

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why sometimes it becomes stormy?” “Mendicant, there are what are called gods of the stormy thunderclouds. Sometimes they think: ‘Why don’t we revel in our own kind of enjoyment?’ Then, in accordance with their wish, it becomes stormy. This is the cause, this is the reason why sometimes it becomes stormy.”

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why sometimes it becomes windy?” “Mendicant, there are what are named gods of the windy thunderclouds. Sometimes they think: ‘Why don’t we revel in our own kind of enjoyment?’ Then, in accordance with their wish, it becomes windy. This is the cause, this is the reason why sometimes it becomes windy.”

At Sāvatthī. Seated to one side, that mendicant said to the Buddha: “Sir, what is the cause, what is the reason why sometimes the heavens rain?” “Mendicant, there are what are called gods of the rainy thunderclouds. Sometimes they think: ‘Why don’t we revel in our own kind of enjoyment?’ Then, in accordance with their wish, the heavens rain down. This is the cause, this is the reason why sometimes the heavens rain.”

The Linked Discourses on gods of the clouds are complete.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “What is the cause, worthy Gotama, what is the reason why these various misconceptions arise in the world? That is: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are one and the same, or the soul is one thing, the body another; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.” “Vaccha, it is because of not knowing form, its origin, its cessation, and the practice that leads to its cessation that these various misconceptions arise in the world. This is the cause, this is the reason.”

At Sāvatthī. Then the wanderer Vacchagotta said to the Buddha: “What is the cause, worthy Gotama, what is the reason why these various misconceptions arise in the world? That is: the cosmos is eternal, or not eternal … after death, a realized one neither still exists nor no longer exists.” “Vaccha, it is because of not knowing feeling, its origin, its cessation, and the practice that leads to its cessation that these various misconceptions arise in the world. This is the cause, this is the reason.”

At Sāvatthī. Then the wanderer Vacchagotta said to the Buddha: “What is the cause, worthy Gotama, what is the reason why these various misconceptions arise in the world? …” “Vaccha, it is because of not knowing perception, its origin, its cessation, and the practice that leads to its cessation …”

At Sāvatthī. Then the wanderer Vacchagotta said to the Buddha: “What is the cause, worthy Gotama, what is the reason why these various misconceptions arise in the world? …” “Vaccha, it is because of not knowing choices, their origin, their cessation, and the practice that leads to their cessation …”

At Sāvatthī. Then the wanderer Vacchagotta said to the Buddha: “What is the cause, worthy Gotama, what is the reason why these various misconceptions arise in the world? …” “Vaccha, it is because of not knowing consciousness, its origin, its cessation, and the practice that leads to its cessation …”

At Sāvatthī. Then the wanderer Vacchagotta said to the Buddha: “What is the cause, worthy Gotama, what is the reason why these various misconceptions arise in the world? …” “Vaccha, it is because of not seeing form …” “… feeling …” “… perception …” “… choices …” “… consciousness, its origin, its cessation, and the practice that leads to its cessation …”

At Sāvatthī. “Vaccha, it is because of not comprehending form …

feeling …

perception …

choices …

consciousness …”

At Sāvatthī. “Vaccha, it is because of not understanding form …

feeling …