[^318]: This discourse picks up from DN 29:17.1, where the Buddha urges that the Sangha should gather and recite the Dhamma for the long lasting of the dispensation. There he lists the 37 factors of awakening, a standard early collation of practice-oriented teachings that are primarily collected in the Mahāvagga of the Saṁyutta Nikāya. This discourse is a late one, and appears to be an initial attempt to compile a more thorough list of the Buddha's teachings. The Sarvāstivāda version of the same discourse formed the basis of one of their seven Abhidhamma books, the Sangītiparyāya.
[^319]: At AN 10.176 Cunda asks about the purity of the western brahmins; at DN 16:4.13.5 = Ud 8.5 he offers the Buddha's last meal; at Snp 1.5 he asks about a true ascetic.
[^320]: The completion of a town hall was celebrated by a talk for the Sakyans SN 35.243:1.2 and MN 53:2.1. Such halls were community meeting places that played a central role in civic society and communal decision-making in democratic republics such as the Mallas and the Sakyans. The Buddha's participation is a sign of his support for their civic and democratic process.
[^321]: As at DN 16:5.19.2, the Mallas are called Vāseṭṭhas after the family lineage of their priest (purohita).
[^322]: The Buddha likewise mentions his bad back and invites another monk to teach in both the other suttas where he is first to teach in a new hall (MN 53:5.3, SN 35.243:3.4), and also on the uposatha at Naḷakapāna (AN 10.67, AN 10.68). These were all occasions when the community was sitting late into the night.
[^323]: As at DN 29:1.3 and MN 104:2.1, in both of which the Buddha was in the Sakyan lands at this time. There, the news is conveyed to the Buddha by the novice Cunda. Perhaps he was confused with Cunda the smith.
[^324]: Sāriputta adopts the "Aṅguttara principle" of arranging teachings by number rather than the "Saṁyutta principle" of arrangement by topic. Thus this list of teachings has more in common with the Aṅguttara Nikāya than with the Buddha's original list of Saṁyutta topics. I note unusual or rare terms, but the references here are meant to be indicative rather than comprehensive.
10.27:10.5](https://suttacentral.net/an10.27/en/sujato#10.5), [AN
10.28:4.5](https://suttacentral.net/an10.28/en/sujato#4.5), [Kp
4:1.2](https://suttacentral.net/kp4/en/sujato#1.2).
[^326]: This phrase is unique, but here saṅkhārā ("conditions") is a synonym of āhāra ("food, fuel, nutriment").
[^327]: The paucity of teachings of "one" reflects the fact that the Aṅguttara Nikāya Ones consists mostly of longer teachings that have been split into atoms to artificially create "ones".
[^328]: AN 4.254:3.2.
[^329]: AN 2.91:1.3, SN 22.80:9.2.
[^330]: These Vinaya concepts also at AN 2.97:1.3.
[^331]: AN 2.163:1.3.
[^332]: AN 2.96:1.3.
[^333]: MN 115:3.3.
[^334]: MN 115:3.3.
[^335]: AN 2.11:1.3.
[^336]: Samathanimitta at SN 46.2:14.2 and SN 46.51:11.2; paggahanimitta at AN 3.102.
[^337]: "Knowledge of ending" (khaye ñāṇaṁ) refers to the aggregates; it is discussed at SN 12.23. | "Knowledge of non-arising" (anuppāde ñāṇaṁ) is the knowledge that one will not be born again.
[^338]: SN 14.13, AN 3.76, AN 3.77.
[^339]: At AN 4.33:2.2 cessation is the middle, not an extreme. But SN 22.103 has four extremes.
[^340]: SN 38.14:1.4, SN 45.165:1.3.
[^341]: The "right way" is the eightfold path, the "wrong way" the opposite (SN 45.21. "Surety in the right way" is mentioned often (eg. AN 5.151), but "surety in the wrong way" seems to be found only in later texts. "Lack of surety" is impermanence. And elsewhere these are not said to be "heaps".
[^342]: Despite the explanation, and the prevalence of reading kaṅkhā, the commentary requires the Mahāsaṅgīti reading tama.
[^343]: AN 7.58.
[^344]: AN 7.47:12.3. | For dakkhiṇeyyaggi, compare Sanskrit dakṣiṇāgni, a fire sacrifice for ancestors established in a hearth to the south.
[^345]: Elsewhere found only in Abhidhamma. "Visible and resistant" refers to material phenomena perceivable by the eye. "Invisible and resistant" is a shorthand for material phenomena that are not perceivable by the eye, but which nonetheless impinge on other senses, such as sounds or smells. "Invisible and non-resistant" includes form perceived solely in the mind.
[^346]: The last item is elsewhere found only in Abhidhamma texts. A "trainee" is a noble one who has at least entered the path to stream-entry; an "adept" (asekkha) has completed their training; one who is neither is yet to begin.
[^347]: Only found here.
[^348]: Iti 95.
[^349]: The first is unique, the next two from AN 5.170.
[^350]: These are Abhidhamma categories.
[^351]: Otherwise found only in Abhidhamma and other late texts.
[^352]: The "weapon of learning" is at AN 7.67:17.3, the "weapon of wisdom" in verse at Dhp 40:3 and Thag 16.3:17.3.
[^353]: Found at SN 48.23:1.3 and Iti 62:2.3, this went on to become a standard Abhidhamma set.
[^354]: The first two at MN 36.
[^355]: MN 35:26.2.
[^356]: This threefold presentation of the process of absorption focuses on vitakka ("placing the mind") and vicāra ("keeping it connected"), looking closely at how they cease (see also DN 34:1.4.7, MN 128:31.4, SN 43.3:1.2, and AN 8.63:3.1). The standard jhāna formula focuses more on the refinement of feelings, from which perspective the first two stages of immersion here fall under the "rapture and bliss born of seclusion", while only the third qualifies as "rapture and bliss born of immersion". Thus Analayo describes the two descriptions' as "complementary perspectives on the same process of deepening concentration" (Comparative Study, vol. ii, pg. 739, note 263).
3.183--352:1.3](https://suttacentral.net/an3.183-352/en/sujato#1.3).
[^360]: AN 6.79:1.3; explained at Vb 16:259.1. These passages, and Thag 2.19:2.1, are the earliest appearances of the phrase "skill in means" (upāyakosalla) that would become famous in later Buddhism.
[^361]: AN 3.39:6.3.
[^362]: AN 3.40:1.3.
[^363]: AN 3.67.
[^364]: Called "high and luxurious beds" at AN 3.63:5.3.
[^365]: AN 3.60:8.3.
[^366]: AN 4.41.
[^367]: These are described as "limitless" in the formula, but this is the only early text they are called the "four limitless states" (or "immeasurables"). This is a sign of systematization.
[^368]: Often described as "formless", here is the only place we find "four formless states" (āruppā).
[^369]: AN 10.20:6.1.
[^370]: AN 4.28. The sequence of pahāna ("giving up") and bhāvanā ("meditation") is swapped as compared with AN 4.28:4.1.
[^371]: AN 4.14.
[^372]: The first two are found at SN 12.33:14.2. The four are found at DN 34:1.5.3.
[^373]: SN 55.50:1.1.
[^374]: This discourse distinguishes the "factors of a stream-enterer" (sotāpannassa aṅgāni) from the "factors of stream-entry" (sotāpattiyaṅgāni), but elsewhere only the latter term is used SN 12.42:3.1, AN 9.28:4.1.
[^375]: SN 45.35:1.8.
[^376]: MN 9:11.4, SN 12.11:1.5, etc.
[^377]: SN 22.54:2.1, etc.
[^378]: AN 4.18, etc.
[^379]: AN 4.9.
[^380]: AN 4.163.
[^381]: AN 4.29.
[^382]: AN 9.5:1.1.
[^383]: MN 140:11.1.
[^384]: AN 3.67:2.2.
[^385]: By treating ethical decisions via a tetralemma, the Buddha rejects the "law of the excluded middle" and the consequent belief that acts must be either right or wrong.
[^387]: AN 4.189, but the order there is direct experience, recollection, vision, wisdom.
35.238:12.2](https://suttacentral.net/sn35.238/en/sujato#12.2), etc.
[^389]: This and the next at AN 4.10.
[^390]: SN 45.174.
[^391]: MN 12:32.1. The four describe the births of different kinds of nāga, etc. (eg. SN 29.1).
[^392]: DN 28:5.2.
[^393]: AN 4.171.
[^394]: AN 4.78, MN 142:9.1.
[^395]: AN 4.32.
[^396]: This and the next are found in AN 4.250, etc., but there defined, as below, in terms of speech about what you've seen, heard, thought, or known.
[^397]: AN 4.198. | "With self become divine" (brahmabhūtena attanā) deliberately echoes Upaniṣadic language. Pali is sometimes said to lack reference to the cosmic Brahman (in neuter), having only the personal Brahmā (in masculine). The grammatical case of brahma- in the compound here is undetermined, yet no scholar of Sanskrit would hesitate to interpret the common phrase brahmabhūtātmā in the sense "self become one with the cosmic divinity Brahman". Surely the Pali draws from the same sense, using it to describe Nibbāna.
[^399]: AN 4.87, etc.
[^400]: For the distinction between "aggregates" and "grasping aggregates" see SN 22.48, SN 22.82, MN 109.
[^401]: Also at MN 12:35.3. Later the asura ("demon" or "titan") realm was added as the sixth. The number and nature of different realms is always somewhat fluid.
[^402]: AN 5.255:1.3.
[^403]: AN 9.8:3.4, DN 29:26.8, MN 76:51.3.
[^404]: This and the next at AN 5.130.
[^405]: Also at AN 5.213, Ud 8.6:4.1, DN 16:1.23.2, and Kd 6:28.4.1.
[^407]: AN 5.53.
[^408]: See DN 14:3.31.1, MN 120:21--30.7, etc.
[^409]: SN 48.16:1.5, etc.
[^410]: AN 5.205; with the next, AN 10.14:1.1, MN 16.
[^411]: As above, also AN 5.206:1.1.
[^412]: AN 5.200.
[^413]: AN 5.26.
[^414]: These five are found at AN 5.72 and AN 5.305, and also as part of longer lists. They are not, however, called "perceptions that ripen in freedom".
[^415]: As "roots of arguments" at AN 6.36:1.5 and MN 104:6.5 (see below), and as impossibilities for a stream-enterer at AN 6.92.
[^416]: As a cause for the long lasting of the dispensation at AN 6.40:2.2.
[^417]: At AN 3.61:12.1 and MN 140:10.1 these three sets of six are combined as the "eighteen mental preoccupations".
[^418]: AN 6.11.
[^419]: AN 6.13.
[^420]: AN 6.30.
4.195:10.1](https://suttacentral.net/an4.195/en/sujato#10.1).
[^422]: In AN 6.57 this is a response to the doctrine of Pūraṇa Kassapa.
[^423]: At AN 6.142 and AN 6.35, but not called "perceptions that help penetration".
[^424]: Ariyadhana appears to be constructed after ācariyadhana, "a teacher's fee", and hence ariya here would be a noun rather than verb.
[^425]: AN 7.45.
[^426]: AN 7.93.
[^427]: AN 7.94.
[^428]: At AN 7.68 dhamma in this context is shown to be "teachings", not "qualities".
[^429]: AN 7.20.
[^430]: At AN 7.616, but not called "seven perceptions".
[^431]: AN 7.3, etc.
[^432]: AN 7.44.
[^433]: Primarily a Vinaya topic (Kd 14:14.16.1), but also found at AN 7.84 and explained at MN 104:13.1.
[^434]: This and the next at AN 8.80.
[^435]: These are just called "gifts" at AN 8.31. The "reasons to give" at AN 8.33 are different.
[^436]: See MN 120:3.4 and AN 8.35:1.8.
[^437]: "Settled for less" also occurs at AN 8.35:1.9. Readings vary between hīne vimuttaṁ ("released in what is inferior", per MS) and hīne 'dhimuttaṁ ("resolved upon what is inferior"). This is an example of an ambiguity between vi + √muc ("release") and adhi + √muc ("resolve") that is sometimes seen in Pali texts. The subcommentary reads vimuttaṁ and offers two explanations: "'Released' (vimuttaṁ) means 'resolved' (adhimuttaṁ); the meaning is slants, slopes, and inclines. Or else 'released' means 'set free' (vissaṭṭhaṁ)." Given that it is clearly accepted in the commentarial tradition, and that it is the more difficult reading, it seems we must accept vimuttaṁ as the correct reading here. But from context, and from the subcommentary, it has the same sense as adhimutta, namely, "resolved upon". This goes some way to explaining the ambiguity between the two words, as they not only have a similar form, but their meanings can overlap too.
[^438]: Notice that they have "seen" the well-to-do brahmins or aristocrats, but have only "heard of" the various deities.
[^439]: Previous rebirths required only ethics. Rebirth in the Brahmā realm, however, requires the freedom of the mind from hindrances through practicing absorption.
[^440]: AN 8.35.
[^441]: AN 8.69.
[^442]: AN 8.6.
[^443]: AN 8.65.
[^444]: AN 8.66.
[^445]: AN 9.29.
[^446]: AN 9.24.
[^447]: Bṛhadāraṇyaka Upaniṣad 1.3.10 warns that, because the knowledge of the gods have not reached them, the lands beyond the borders are the domain of death.
[^448]: Eight at AN 8.29 and DN 34:2.1.122; the ninth here is made by adding the asura rebirth.
[^449]: AN 9.33.
[^450]: AN 9.61.
[^451]: The pre-Buddhist sense of sati is "memory", while "mindfulness" evolved from the practice of "remembering" scripture, creating an uninterrupted flow state in the present. In this sense, mindfulness can be understood as the element of continuity that knits consciousness together in a coherent stream. Thus when practicing "mindfulness of breathing" one pays continuous attention to the breaths, not "forgetting" what one is doing.
[^453]: AN 10.25. Kaṣina means "universal", "totality", and it refers to a measureless state of jhāna. In later usage it became a term for a physical object, such as a disk, on which a meditator focused, but it never has this meaning in early texts. Yājñavalkya says that, just as salt is "entirely" salty, the Self is an "entire mass of consciousness" (kṛtsnaḥ prajñānaghana eva, Bṛhadāraṇyaka Upaniṣad 4.5.13).
[^454]: AN 10.19.
[^455]: AN 10.112.