Tagged: Saṃyuttanikāya
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Dhammacakkappavattanasutta (The Discourse on Setting the Wheel of the Dhamma in Motion)
1314S5/12.2.1: the Bhagavā's first discourse, to the group of five bhikkhū at Isipatana: the two extremes and the Middle Way, the four realisations in three phases and twelve aspects, and Koṇḍañña's Dhamma Eye as the wheel of the Dhamma is set in motion.
Sīsapāvanasutta (The Discourse in the Siṃsapā Grove)
1414S5/12.4.1: with a few siṃsapā leaves in his hand at Kosambī, the Bhagavā shows the bhikkhū how much more he has understood than declared, and why he declared the four realisations alone.
Ādittapariyāyasutta (The Discourse on the Exposition of Burning)
1513S4/1.4.3.8, the exposition on burning: better a burning iron through each sense faculty, and better sleep, than grasping at the representations of sense objects or thinking the thoughts that split the Saṅgha; the learned disciple attends instead to the impermanence of each sense.
Ādittasutta (The Discourse on Burning)
1613S4/1.1.3.6, the fire sermon at Gayāsīsa: to a thousand bhikkhū the Bhagavā declares the senses, their objects, consciousness, contact and feeling burning with the fires of passion, hatred and delusion, and while the discourse is spoken the minds of the thousand are liberated from the defilements.
Dukkhasamudayasutta (The Discourse on the Arising of Suffering)
1713S4/1.3.1.3, the origin and the disappearance of suffering through the six senses: from the eye and forms to consciousness, contact, feeling and craving, and from the fading away of craving to the cessation of fuel, existence, birth, and ageing and death.
Dutiyadvayasutta (The Second Discourse on the Pair)
18Consciousness arises dependent on a pair, a sense and its objects, and the pair, the consciousness, the cause of its arising, the contact and what is felt, intended and apperceived are all impermanent, changing and becoming otherwise (13S4/1.2.4.10, Saḷāyatanasaṃyutta).
Sabbasutta (The Discourse on the All)
19The Bhagavā defines the all as the six senses and their objects, and declares that anyone who would reject it and posit another all speaks without ground, because such an all lies outside his domain (13S4/1.1.3.1, Saḷāyatanasaṃyutta).
Rahogatasutta (The Discourse on One Gone into Seclusion)
2013S4/2.2.1: a bhikkhu asks how ‘whatever is felt is within suffering’ stands beside the three feelings, and the Bhagavā answers with the impermanence of mental constructions and their successive cessation, subsiding and tranquillising through the jhāna and the formless attainments.
Sallasutta (The Discourse on the Arrow)
2113S4/2.1.6, the simile of the arrow: touched by a painful feeling the unlearned ordinary person feels a second, mental feeling and is fettered by the underlying tendencies, while the learned disciple of the liberated feels the bodily feeling alone and is unfettered.
Sīvakasutta (The Discourse to Sīvaka)
2213S4/2.3.1: the renunciant Moḷiyasīvaka asks whether all that is felt is caused by past deeds, and the Bhagavā names eight causes of feeling, known by oneself and agreed by the world, which that view overshoots.