Tagged: Saṃyuttanikāya
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Sanidānasutta (The Discourse on What Has a Source)
1The Bhagavā teaches that thoughts of sensual desire, ill will and harming, and of renunciation, goodwill and not harming, arise with a source, from a component through apperception, intention, desire and fever to pursuit, with the simile of a torch in dry grass. 12S2/3.2.2, translated from the Dhātusaṃyutta of the Saṃyutta Nikāya.
Anattalakkhaṇasutta (The Discourse on the Characteristic of Not-self)
213S3/1.2.1.7, the Bhagavā's second discourse to the group of five at Bārāṇasī: each of the five collections is not-self, impermanent and suffering, and seeing this the five bhikkhū were liberated.
Pālileyyasutta (The Discourse at Pālileyya)
3At Pālileyyaka, having left Kosambī alone, the Bhagavā answers a bhikkhu's unspoken question of how one must know and see for the defilements to be destroyed immediately: every view of self, eternalism, annihilationism and doubt are mental constructions born of craving, impermanent and dependently originated (13S3/1.2.3.9, Khandhasaṃyutta).
Pheṇapiṇḍūpamasutta (The Discourse on the Simile of the Lump of Foam)
413S3/1.2.5.3, at Ayujjhā on the Ganges: the five collections compared to a lump of foam, a bubble, a mirage, a banana trunk and a magician's illusion, each empty, hollow and insubstantial, with seven verses.
Upādānaparipavattasutta (The Discourse on the Turnings Regarding Fuel)
513S3/1.2.1.4, at Sāvatthī: the Bhagavā's claim to perfect awakening rests on knowing the five collections of fuel in four turnings, each collection defined with its origin, its cessation and the path to its cessation.
Kaccānagottasutta (The Discourse to Kaccānagotta)
612S2/1.2.5: 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.
Nagarasutta (The Discourse on the City)
7Before 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)
8Sāriputta 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.
Paccayasutta (The Discourse on Causes)
912S2/1.2.10: 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.
Paṭiccasamuppādasutta (The Discourse on Dependent Origination)
1012S2/1.1.1, 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.
Susimaparibbājakasutta (The Discourse on the Renunciant Susima)
1112S2/1.7.10: 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.
Vibhaṅgasutta (The Discourse on the Analysis)
1212S2/1.1.2: the Bhagavā analyses dependent origination, defining each of its twelve terms from ageing and death back to ignorance.