[^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.