Nidānasaṃyutta

Paṭiccasamuppādasutta (The Discourse on Dependent Origination)12S2/1.1.1, the first discourse of the Nidānasaṃyutta: at Sāvatthī the Bhagavā states dependent origination to the bhikkhū, the twelve causes from ignorance to ageing and death, in origin and in cessation.

Vibhaṅgasutta (The Discourse on the Analysis)12S2/1.1.2: the Bhagavā analyses dependent origination, defining each of its twelve terms from ageing and death back to ignorance.

Kaccānagottasutta (The Discourse to Kaccānagotta)12S2/1.2.5: asked by āyasmā Kaccānagotta how far there is right view, the Bhagavā teaches by the middle between the extremes 'everything exists' and 'everything does not exist', through dependent origination.

Paccayasutta (The Discourse on Causes)12S2/1.2.10: the Bhagavā distinguishes dependent origination, the causal relation that remains whether or not Tathāgatas arise, from the dependently arisen phenomena, and says that a disciple who has seen both does not run to the questions of a self in the past, the future or the present.

Nagarasutta (The Discourse on the City)Before his awakening the Bhagavā traced ageing and death back to consciousness and phenomenal objects conditioning each other, and found the path of the liberated in eight parts like an ancient road to an ancient city. 12S2/1.7.5, translated from the Nidānasaṃyutta of the Saṃyutta Nikāya.

Naḷakalāpīsutta (The Discourse on the Sheaves of Reeds)Sāriputta answers Mahākoṭṭhika that ageing and death and the other links are neither made by oneself, nor by another, nor arisen by chance, but have their causes, consciousness and phenomenal objects leaning on each other like two sheaves of reeds. 12S2/1.7.7, translated from the Nidānasaṃyutta of the Saṃyutta Nikāya.

Susimaparibbājakasutta (The Discourse on the Renunciant Susima)12S2/1.7.10: the renunciant Susima, sent to learn the Dhamma for his assembly's gain, finds the bhikkhū who declare final knowledge liberated by wisdom without psychic powers, hears from the Bhagavā that the knowledge of the stability of the Dhamma comes before the knowledge of nibbāna, and confesses his theft of the Dhamma.