Linked Discourses on Causation

The famous twelve links of dependent origination are spelled out, showing the origin and cessation of suffering dependent on ignorance.

The Buddha gives definitions for each of the twelve links. These are general definitions that apply wherever the twelve links are mentioned.

The origin of suffering is the wrong way, the end is the right way.

In the far past, the Buddha Vipassī reflected on how the world had fallen into suffering, and became awakened by understanding dependent origination.

In the far past, the Buddha Sikhī reflected on how the world had fallen into suffering, and became awakened by understanding dependent origination.

In the far past, the Buddha Vessabhū reflected on how the world had fallen into suffering, and became awakened by understanding dependent origination.

In the far past, the Buddha Kakusandha reflected on how the world had fallen into suffering, and became awakened by understanding dependent origination.

In the far past, the Buddha Koṇāgamana reflected on how the world had fallen into suffering, and became awakened by understanding dependent origination.

In the far past, the Buddha Kassapa reflected on how the world had fallen into suffering, and became awakened by understanding dependent origination.

The current Buddha Gotama, reflecting on how the world had fallen into suffering, became awakened by understanding dependent origination.

The Buddha defines the four kinds of “food” or “nutriment”, which include edible food, contact, intention, and consciousness. These are all produced by craving, and hence connect with dependent origination.

Venerable Moḷiyaphagguna asks who eats the consciousness food. The Buddha says the question is improper, as it assumes a self as agent. Rather, all the factors of dependent origination are simply natural conditions and have nothing to do with a “self”.

One who does not understand dependent origination is no true ascetic.

One who does not understand dependent origination is no true ascetic.

Venerable Kaccānagotta asks the Buddha about right view, and the Buddha answers that right view arises when one sees the origin and cessation of the world and is free of attachments. This sutta, brief but profound and difficult, became renowned as the only canonical reference named in Nāgārjuna’s Mūlamadhyamakakārikā, perhaps the most famous philosophical treatise in all Buddhism.

One is qualified to be called a “Dhamma speaker” if one teaches for the ending of suffering.

A naked ascetic named Kassapa approaches the Buddha while he is on alms round and asks whether suffering is created by oneself, by another, by both, or by chance. Explaining why he rejects all these options, the Buddha asserts that suffering arises due to conditions.

A wanderer named Timbaruka asks the Buddha whether pleasure and pain are created by oneself, by another, by both, or by chance. Explaining why he rejects all these options, the Buddha asserts that pleasure and pain arise due to conditions.

Both the wise and the foolish have been reborn in this life due to their deeds conditioned by ignorance in past lives. But a fool continues to make the same mistakes and is reborn yet again, whereas a wise person does not.

The Buddha distinguishes between “dependently originated phenomena”—the twelve factors—and “dependent origination”—the principle of conditionality. Someone who understands these things no longer worries about the past or future.

The Buddha’s teaching rests on his possession of ten powers and four grounds for self-confidence.

The Buddha’s teaching rests on his possession of ten powers and four grounds for self-confidence. When hearing such an open teaching, a mendicant puts forth great effort, considering the good for both themselves and for others.

The ending of defilements comes only when the truth is seen. But seeing the truth comes about due to a vital condition. In this way, twelve factors leading to freedom are united with the twelve factors leading to suffering.

Sāriputta is asked by various ascetics as to the origin of suffering. He replies that the Buddha teaches that suffering originates by conditions. Moreover, all those who offer opinions as to the source of suffering are themselves part of the web of conditions, as they cannot state their views without contact. Ānanda reports the exchange to the Buddha, who praises Sāriputta’s answer.

Sāriputta is asked by Venerable Bhūmija as to the origin of pleasure and pain. He replies that the Buddha teaches that pleasure and pain originate by conditions. Moreover, all those who offer opinions on this question are themselves part of the web of conditions, as they cannot state their views without contact. Ānanda reports the exchange to the Buddha, who praises Sāriputta’s answer.

The Buddha is asked by Venerable Upavāṇa as to the origin of suffering. He replies that suffering originates by conditions. Moreover, all those who offer opinions as to the source of suffering are themselves part of the web of conditions, as they cannot state their views without contact.

Dependent origination is framed within the four noble truths.

A mendicant who understands dependent origination is a trainee who is accomplished in view.

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

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

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.

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.

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.

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

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.

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

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

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

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

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

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.

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.

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

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

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.

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.

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

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

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

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

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.

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

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

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

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

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

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

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

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

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

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.

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.

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.

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.

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.

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

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

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.

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

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.

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

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