Scripture/Theravāda — Pali Canon/Saṃyutta Nikāya — The Connected Discourses

Saṃyutta Nikāya — The Connected Discourses – page 4

1,822 texts · page 4 of 19 (texts 301–400)

SN 12.29: Ascetics and Brahmins

An ascetic who understands dependent origination will realize the goal of the ascetic life.

SN 12.30: Ascetics and Brahmins (2nd)

An ascetic who understands dependent origination may well escape those conditions.

SN 12.31: What Has Come to Be

The Buddha asks Sāriputta to explain a verse from “The Questions of Ajita” in the Parāyana (Snp 5.2). At first, Sāriputta hesitates, but proceeds when the Buddha indicates he is looking for an answer in terms of conditionality.

SN 12.32: With Kaḷāra the Aristocrat

A mendicant named Kaḷāra the Khattiya informs Sāriputta that the mendicant Moḷiyaphagguna had disrobed. Overinterpreting Sāriputta’s reply, Kaḷāra reports to the Buddha that Sāriputta had claimed to have ended all defilements. The Buddha calls Sāriputta to clarify his statements, and Sāriputta explains in terms of dependent origination.

SN 12.33: Grounds for Knowledge

An analysis of 44 contexts for developing insight with regard to dependent origination. This includes an important distinction between knowledge arising from direct vision of the present, and that derived from inference as to the past and future.

SN 12.34: Grounds for Knowledge (2nd)

An analysis of 77 contexts for developing insight with regard to dependent origination.

SN 12.35: Ignorance is a Condition

A mendicant asks who possesses old age and death, and the other factors. The Buddha says the question is improper, as it assumes a self as agent. Rather, dependent origination is the teaching “by the middle”, explaining phenomena according to natural conditions.

SN 12.36: Ignorance is a Condition (2nd)

The content of this discourse is identical with SN 12.35, except presented as a general teaching by the Buddha, without an questioner.

SN 12.37: Not Yours

The body is not yours, but is old kamma, generated by choices in past lives.

SN 12.38: Intention

Intentions or choices are the force that propels consciousness from one life to the next.

SN 12.39: Intention (2nd)

Intentions or choices are the force that propels consciousness from one life to the next.

SN 12.40: Intention (3rd)

Intentions or choices are the force that propels consciousness from one life to the next.

SN 12.41: Fears and Enmities

A noble disciple who is a layperson has eliminated the fear that comes from breaking precepts, possesses the four factors of stream-entry, and understands dependent origination.

SN 12.42: Fears and Enmities (2nd)

A noble disciple who is a layperson has eliminated the fear that comes from breaking precepts, possesses the four factors of stream-entry, and understands dependent origination.

SN 12.43: Suffering

The origin and ending of suffering are explained in terms of sense experience giving rise to craving.

SN 12.44: The World

The origin and ending of the world are explained in terms of sense experience giving rise to craving and suffering.

SN 12.45: At Ñātika

While on retreat, the Buddha exclaims how the origin and ending of the world are explained in terms of sense experience giving rise to craving and suffering. A mendicant overhears him, and the Buddha urges him to remember that teaching.

SN 12.46: A Certain Brahmin

A brahmin asks whether the person who acts is the same or different to the person who receives the result. The Buddha rejects both views as extreme.

SN 12.47: Jānussoṇi

The brahmin Jāṇussoṇi asks the Buddha whether all exists or nothing exists. The Buddha rejects both views as extreme.

SN 12.48: A Cosmologist

A brahmin cosmologist asks the Buddha whether all exists or nothing exists. The Buddha rejects both views as extreme.

SN 12.49: A Noble Disciple

A noble disciple does not wonder about the links of dependent origination, as they see it for themselves, independent of others.

SN 12.50: A Noble Disciple (2nd)

A noble disciple does not wonder about the links of dependent origination, as they see it for themselves, independent of others.

SN 12.51: An Inquiry

A mendicant should thoroughly investigate the causes of suffering in accordance with dependent origination. If someone who still has ignorance makes a choice, their consciousness fares on to a suitable state of existence. But one who has eradicated ignorance is detached and is not reborn anywhere.

SN 12.52: Grasping

Craving increases when you linger on pleasing things that stimulate grasping, illustrated with the simile of a bonfire.

SN 12.53: Fetters

Craving increases when you linger on pleasing things that stimulate fetters, illustrated with the simile of a lamp.

SN 12.54: Fetters (2nd)

Craving increases when you linger on pleasing things that stimulate fetters, illustrated with the simile of a lamp.

SN 12.55: A Great Tree

Craving increases when you linger on pleasing things that stimulate grasping, illustrated with the simile of a tree.

SN 12.56: A Great Tree (2nd)

Craving increases when you linger on pleasing things that stimulate grasping, illustrated with the simile of a tree.

SN 12.57: A Sapling

Craving increases when you linger on pleasing things that stimulate fetters, illustrated with the simile of a sapling.

SN 12.58: Name and Form

The mental and physical organism is reborn when you linger on pleasing things that stimulate fetters, illustrated with the simile of a tree.

SN 12.59: Consciousness

Consciousness is reborn when you linger on pleasing things that stimulate fetters, illustrated with the simile of a tree.

SN 12.60: Causation

When Ānanda suggests that dependent origination is simple, the Buddha rebukes him. The opening of this is similar to DN 15 Mahānidāna.

SN 12.61: Unlearned

An ignorant person might become free of attachment to their body, but not their mind. Still, it would be better to attach to the body, as it is less changeable than the mind, which jumps about like a monkey.

SN 12.62: Unlearned (2nd)

An ignorant person might become free of attachment to their body, but not their mind. Still, it would be better to attach to the body, as it is less changeable than the mind. But a noble disciple reflects on dependent origination.

SN 12.63: A Child’s Flesh

The Buddha defines the four kinds of “food” or “nutriment”, which include edible food, contact, intention, and consciousness. He illustrates them with a series of powerful and horrifying similes.

SN 12.64: If There Is Desire

The Buddha defines the four kinds of “food” or “nutriment”, which include edible food, contact, intention, and consciousness, showing how they lead to suffering according to dependent origination.

SN 12.65: The City

The Buddha tells the story of how his awakening came about through investigation into dependent origination. He compares it to a man discovering and ancient city, lost and overgrown with weeds.

SN 12.66: Probing Within

The right way to investigate inside oneself is to see how suffering is created by craving and attachment, stimulated by pleasant experiences.

SN 12.67: Sheaves of Reeds

Venerables Mahākoṭṭhita and Sāriputta discuss whether the factors of dependent origination are created by oneself, another, both, or by chance.

SN 12.68: At Kosambī

Venerable Saviṭṭha questions Venerable Musīla about his attainments, and concludes he is an arahant. But Venerable Nārada offers an explanation showing that it is possible to see the Dhamma without having fully realized arahantship.

SN 12.69: Surge

Like rivers flowing to the ocean, the factors of dependent origination lead to suffering.

SN 12.70: The Wanderer Susīma

The wanderer Susı̄ma fraudulently enters the Sangha so that the wanderers can learn the secret to the Buddha’s fame and success. Hearing that some mendicants claimed to be perfected, Susīma approaches and asks them if they have developed psychic powers or the formless states, to which they say no. Perplexed, he asks the Buddha, who explains that awakening follows insight into the principles of impermanence and causality. Eventually Susı̄ma confesses his misdeed.

SN 12.71: Old Age and Death

One who does not understand aging and death is no true ascetic.

SN 12.72–81: A Set of Ten on Rebirth, Etc.

One who does not understand the various factors of dependent origination is no true ascetic.

SN 12.82: The Teacher

One who does not understand the various factors of dependent origination should seek a teacher.

SN 12.83–92: The Teacher (2nd)

SN 12.93–213: Sets of Eleven on Training, Etc.

SN 13.1: A Fingernail

For someone who has seen the truth, the suffering eliminated is like the great earth; what remains is like the dirt under a fingernail.

SN 13.2: A Lotus Pond

For someone who has seen the truth, the suffering eliminated is like the water in a massive dam; what remains is like a few drops on a blade of grass.

SN 13.3: Where the Waters Join Together

For someone who has seen the truth, the suffering eliminated is like the water at the confluence of great rivers; what remains is like a few drops.

SN 13.4: Where the Waters Join Together (2nd)

For someone who has seen the truth, the suffering eliminated is like the water at the confluence of great rivers; what remains is like a few drops.

SN 13.5: The Earth

For someone who has seen the truth, the suffering eliminated is like the great earth; what remains is like seven balls of clay.

SN 13.6: The Earth (2nd)

For someone who has seen the truth, the suffering eliminated is like the great earth; what remains is like seven balls of clay.

SN 13.7: The Ocean

For someone who has seen the truth, the suffering eliminated is like the water in the ocean; what remains is like a few drops.

SN 13.8: The Ocean (2nd)

For someone who has seen the truth, the suffering eliminated is like the water in the ocean; what remains is like a few drops.

SN 13.9: A Mountain

For someone who has seen the truth, the suffering eliminated is like the Himalayas; what remains is like seven bits of gravel.

SN 13.10: A Mountain (2nd)

For someone who has seen the truth, the suffering eliminated is like the Himalayas; what remains is like seven bits of gravel.

SN 13.11: A Mountain (3rd)

For someone who has seen the truth, the suffering eliminated is like the Sineru, king of mountains; what remains is like seven bits of gravel

SN 14.1: Diversity of Elements

The senses function due to the various different elements of sense experience, namely, the internal sense organ, the external sense stimulus, and consciousness.

SN 14.2: Diversity of Contacts

The diverse internal elements of sense experience give rise to diverse contacts.

SN 14.3: Not Diversity of Contacts

It is not the case that diverse contacts give rise to the diverse elements of sense experience.

SN 14.4: Diversity of Feelings

Diverse contacts give rise to diverse feelings.

SN 14.5: Diversity of Feelings (2nd)

It is not the case that diverse feelings give rise to diverse contacts.

SN 14.6: External Diversity of Elements

The senses function due to the various different external elements of sense experience, namely, the various sense stimuli.

SN 14.7: Diversity of Perceptions

The diverse external elements of sense experience give rise to diverse perceptions, intentions, desires, passions, and quests.

SN 14.8: No Diversity of Searches

It is not the case that diverse perceptions, intentions, desires, passions, and quests give rise to diverse external elements of sense experience.

SN 14.9: Diversity of Gains

The diverse external elements of sense experience give rise to diverse perceptions, intentions, desires, passions, quests, and material possessions.

SN 14.10: No Diversity of Gains

It is not the case that diverse perceptions, intentions, desires, passions, quests, and material possessions give rise to diverse external elements of sense experience.

SN 14.11: Seven Elements

A rare group of seven elements: light, beauty, the four formless states, and the attainment of cessation. Each of these is known due to the negation of something: light vs. darkness, beauty vs. ugliness, and so on.

SN 14.12: With a Cause

Thoughts of sensuality, ill-will, and cruelty arise due to a series of causes.

SN 14.13: In the Brick Hall

When unenlightened people have the view that certain people are Buddhas, this is due to ignorance.

SN 14.14: Inferior Convictions

People of poor character associate together, while people of good character associate together.

SN 14.15: Walking Together

The Buddha points out that each of the great disciples has a retinue of students of a similar character. And the monks in Devadattas’s retinue all have evil wishes.

SN 14.16: With Verses

People of poor character associate together, while people of good character associate together. Illustrated with similes and verses.

SN 14.17: Faithless

The faithless and those of other bad qualities associate together, while those of good qualities associate together.