# Saṃyutta Nikāya

The Saṃyutta Nikāya ("Connected Discourses" or "Kindred Sayings") is a Buddhist scripture, the third of the five nikayas, or collections, in the Sutta Pitaka, which is one of the "three baskets" that compose the Pali Tipitaka of Theravada Buddhism.

## Quotes

* Bhikkhus, the lazy person dwells in suffering, soiled by evil unwholesome states, and great is the personal good that he neglects. But the energetic person dwells happily, secluded from evil unwholesome states, and great is the personal good that he achieves. It is not by the inferior that the supreme is attained; rather, it is by the supreme that the supreme is attained. Bhikkhus, this holy life is a beverage of cream; the Teacher is present. Therefore, bhikkhus, arouse your energy for the attainment of the as-yet-unattained, for the achievement of the as-yet unachieved, for the realization of the as-yet-unrealized.
** Book 2, Sutta 12, Verse 22, as translated by Bhikkhu Bodhi (Wisdom Publications: 2000), p. 553
* With ignorance as proximate cause, volitional formations come to be; with volitional formations as proximate cause, consciousness; with consciousness as proximate cause, name-and-form; with name-and-form as proximate cause, the six sense bases; with the six sense bases as proximate cause, contact; with contact as proximate cause, feeling; with feeling as proximate cause, craving; with craving as proximate cause, clinging; with clinging as proximate cause, existence; with existence as proximate cause, birth; with birth as proximate cause, suffering; with suffering as proximate cause, faith; with faith as proximate cause, gladness; with gladness as proximate cause, rapture; with rapture as proximate cause, tranquillity; with tranquillity as proximate cause, happiness; with happiness as proximate cause, concentration; with concentration as proximate cause, the knowledge and vision of things as they really are; with the knowledge and vision of things as they really are as proximate cause, revulsion; with revulsion as proximate cause, dispassion; with dispassion as proximate cause, liberation; with liberation as proximate cause, the knowledge of destruction.
** Book 2, Sutta 12, Verse 23, as translated by Bhikkhu Bodhi (2000), p. 555
* A noble disciple ... possesses confirmed confidence in the Dhamma thus: 'The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.'
** Book 2, Sutta 12, Verse 41, as translated by Bhikkhu Bodhi (Wisdom Publications: 2000), p. 579
* In dependence on the sensuality element there arises sensual perception; in dependence on sensual perception there arises sensual intention; in dependence on sensual intention there arises sensual desire; in dependence on sensual desire there arises sensual passion; in dependence on sensual passion there arises a sensual quest. Engaged in a sensual quest, the uninstructed worldling conducts himself wrongly in three ways—with body, speech, and mind.
** Book 2, Sutta 14, Verse 12, as translated by Bhikkhu Bodhi (2000), p. 635
* If this earth element were exclusively suffering, immersed in suffering, steeped in suffering, and if it were not [also] steeped in pleasure, beings would not become enamoured with it. But because the earth element is pleasurable, immersed in pleasure, steeped in pleasure, and is not steeped [only] in suffering, beings become enamoured with it.
** Book II, Sutta 14, Verse 34, as translated by Bhikkhu Bodhi (2000), p. 648
* In the past the elder bhikkhus were forest dwellers and spoke in praise of forest dwelling; they were almsfood eaters and spoke in praise of eating almsfood; they were rag-robe wearers and spoke in praise of wearing rag-robes; they were triple-robe users and spoke in praise of using the triple robe; they were of few wishes and spoke in praise of fewness of wishes; they were content and spoke in praise of contentment; they were secluded and spoke in praise of solitude; they were aloof from society and spoke in praise of aloofness from society. Then, when a bhikkhu was a forest dweller and spoke in praise of forest dwelling … the elder bhikkhus would invite him to a seat, saying: ‘Come, bhikkhu. What is this bhikkhu’s name? This is an excellent bhikkhu. This bhikkhu is keen on training. Come, bhikkhu, here’s a seat, sit down.’ Then it would occur to the newly ordained bhikkhus: ‘It seems that when a bhikkhu is a forest dweller and speaks in praise of forest dwelling … when he is energetic and speaks in praise of arousing energy, the elder bhikkhus invite him to a seat.’ They would practise accordingly, and that would lead to their welfare and happiness for a long time.But now, Kassapa, the elder bhikkhus are no longer forest dwellers and do not speak in praise of forest dwelling … they are no longer energetic and do not speak in praise of arousing energy. Now it is the bhikkhu who is well known and famous, one who gains robes, almsfood, lodgings, and medicinal requisites, that the elder bhikkhus invite to a seat, saying: ‘Come, bhikkhu. What is this bhikkhu’s name? This is an excellent bhikkhu. This bhikkhu is keen on the company of his brothers in the holy life. Come, bhikkhu, here’s a seat, sit down.’ Then it occurs to the newly ordained bhikkhus: ‘It seems that when a bhikkhu is well known and famous, one who gains robes, almsfood, lodgings, and medicinal requisites, the elder bhikkhus invite him to a seat.’ ... They practise accordingly, and that leads to their harm and suffering for a long time.
** Book II, Sutta 16, Verse 8, as translated by Bhikkhu Bodhi (2000), p. 670
* There the Blessed One addressed the monks:
    ‘It is as if, monks, this River Ganges were to carry down a large ball of foam,
    which a person with good eyes might see, study, and carefully scrutinize.
    On doing so, it would become apparent to him that it was something
       quite empty,
       quite worthless,
       with no substance at all.
    For could there be any substance in a ball of foam?
    In exactly the same way, monks,
    a monk sees, studies, and carefully scrutinizes physical form—
       whether past, present, or future,
       whether inside or outside,
       gross or subtle,
       inferior or refined,
       far or near.
    On doing so, it becomes apparent to him that it is something
       quite empty,
       quite worthless,
       with no substance at all.
    For could there be any substance in a physical form?
      * From the Chapter on the Aggregates (Khandha-vagga), "Foam" (S III 140–143), p. 220 in Gethin (2008)
* He does not look on consciousness as the self,
    or the self as something that possesses consciousness,
    or consciousness as in the self,
    or the self as in consciousness.
    He does not become fixated on the idea that he is consciousness, that consciousness is his.
    And then the consciousness of this person
    who is not fixated on the idea that he is consciousness, the idea that consciousness is his,
    changes and alters;
    as a result of that change and alteration in consciousness
    grief, lamentation, pain, sorrow, and despair do not come into being for him.
    It is in this way that one is sick in body and yet not sick in mind.
      * From the Chapter on the Aggregates (Khandha-vagga), "Nakulapitar" (S III 1–5), pp. 219-20 in Gethin (2008)
* ‘By travelling, the end of the world will never be reached;
       But without reaching its end, from suffering there is no release.
    And so the wise one, knowing the world,
       Dwelling in the spiritual life goes to the end of the world,
    And knowing the world’s end, he is still,
       Not wishing for this world nor another.’
      * From the Chapter with Verses (Sagātha-vagga), "Rohitassa" (S I 61–62), p. 210 in Gethin (2008)
* When the informed noble disciple sees things in this way
       he becomes disenchanted with the eye;
       he becomes disenchanted with the ear;
       he becomes disenchanted with the nose;
       he becomes disenchanted with the tongue;
       he becomes disenchanted with the body;
       he becomes disenchanted with the mind.
    Being disenchanted, he becomes dispassionate.
    Through dispassion he is freed:
       of what is freed, there is knowledge that it is freed.
    He knows directly:
       “Birth is destroyed,
       the spiritual life lived,
       done is what was to be done—
       there is nothing further required to this end!”
      * From the Chapter on the Six Sense Spheres (Saḷāyatana-vagga), "Illness" (S IV 46–47), p. 225 in Gethin (2008)

## References

* Gethin, Rupert (2008). Sayings of the Buddha. Oxford: Oxford University Press. ISBN 978-0-19-283925-1.

## External links

* Saṃyutta Nikāya at suttacentral.net