Appendix A · Academic Notes Index

To keep the body text clean, all canonical numbers and source details were kept out of the chapters. This appendix restores them—a chapter-by-chapter list of sources for the reader who wishes to check further and go deeper.

The index follows the book's chapter order; each chapter lists the suttas and treatises it rests on. Conventions: T refers to the Taishō Tripiṭaka (Dazheng Xinxiu Dazangjing); page-column-line anchors (e.g., T02n0099_p0223c01) follow the CBETA electronic canon, for word-by-word verification. The canonical texts: the Saṃyukta-āgama (tr. Guṇabhadra, Liu Song, T0099), the Madhyama-āgama (tr. Gautama Saṅghadeva, Eastern Jin, T0026), the Ekottarika-āgama (tr. Gautama Saṅghadeva, Eastern Jin, T0125); the treatise: the Abhidharmakośa-bhāṣya (Vasubandhu, tr. Xuanzang, T1558).

Every chapter of this volume puts the event before the doctrine; the quoted passages mostly carry their event-frame (time, place, persons, occasion). So for the principal chapters this index also notes the anchor of that frame.

Part One · The Seal

1.1 The First Look Inside (after ARHAT-P01)

• Suttas: Saṃyukta-āgama fasc. 15, the record of the five monks' exhaustion of taints after the turning of the wheel (the seer's resort at the Deer Park, the "will be → has been" series 379–384, from T02n0099_p0103c); the arahant's self-attestation, "Birth is exhausted, the holy life has been lived, what was to be done is done, there is no further becoming" (the standard closing of fasc. 1, from T02n0099_p0001a); fasc. 31, the adept's three knowledges at Jeta's Grove (discourse 885, from T02n0099_p0224a; cross-referenced at this volume's 3.1); fasc. 11, the seven-places-skill bracket (the opening with "witnessed in the body," the closing without it; from T02n0099_p0010a). Twin seam: this chapter shares the same exhaustion-moment anchor as the closing chapter "The Last Cut" of the twin volume The Four Fruits of the Renunciant's Path (around T02n0099_p0223c01).
• Treatise: Kośa fasc. 24, the substance of a fruit is cessation through discernment, the establishment of the fruit of arahantship (around T29n1558_p0126).
• Pāli parallel: the self-attestation at SN 22.59 (PTS: SN iii 66).

Part Two · Liberation of Mind and of Wisdom

2.1 The King's Named Jewel (after ARHAT-P02)

• Suttas: Madhyama-āgama fasc. 15, the Thirty Similes discourse—the king's thirty royal ornaments, the unshakable liberation of mind as the named jewel-treasure (frame: the Buddha at Rājagṛha, the Bamboo Grove of Kalandaka, keeping the rains; the fifteenth-day recitation; he enters concentration, surveys the assembly's minds, addresses Śāriputra; T01n0026_p0520b05); fasc. 29, the Poverty discourse—the five sufferings of poverty and debt, the verse "the unshakable liberation of mind—all the fetters of being exhausted … this is named the immovable" (frame: the Buddha at Jeta's Grove, Sāvatthī; the chained questioning poverty–debt–interest–demand–seizure; T01n0026_p0614c26).
• Treatise: Kośa fasc. 25 (Chapter on the Noble Persons), the gloss of the unshakable liberation of mind and the time-independent liberation (T29n1558_p0129b02); the sūtra cited, "I declare there is no cause from which it falls back" (T29n1558_p0130a22); the six kinds of arhat, the naming of time-dependent liberation (around T29n1558_p0129a21, p0129a26).
• Pāli parallel: the unshakable liberation of mind = akuppā cetovimutti.

2.2 No Twigs, No Leaves (after ARHAT-P03)

• Suttas: Madhyama-āgama fasc. 29, the Pavāraṇā discourse—the count of five hundred monks "ninety with the three knowledges, ninety liberated both ways, the rest by wisdom," and "this assembly has no twigs and no leaves" (frame: the Buddha at the Bamboo Grove of Kalandaka, Rājagṛha, five hundred monks keeping the rains, the full-moon invitation night; the Buddha as unsurpassed physician-king, "you are my true sons," Śāriputra's three risings; around T01n0026_p0610); fasc. 24, the Mahānidāna discourse—the two definitions of wisdom-liberated and both-ways liberated standing back to back, apart by the single clause "and these eight liberations traversed forward and in reverse, witnessed in one's own person" (frame: the Buddha in Kuru country, at Kammāsadhamma; Ānanda's "this dependent arising … to my eye it looks plain," the Buddha's deep teaching, the station-by-station catechism of the seven stations and two spheres; T01n0026_p0582a16).
• Treatise: Kośa fasc. 25, the two-kind definition "one who attains cessation is liberated both ways … the rest, liberated by wisdom," the latter two established by difference in liberation (T29n1558_p0131c10, p0131b27).
• Suttas (also consulted): Saṃyukta-āgama fasc. 26, the five faculties keen-or-dull dividing the noble stations, "one in whom the five faculties are supremely keen and full attains the both-ways liberation …" (discourse 653, around T02n0099_p0182; the Buddha at Jeta's Grove, the faculties series in the "as above; the difference is …" format); Madhyama-āgama fasc. 30, the Field of Merit discourse—the nine adepts listing the wisdom-liberated and the both-ways liberated side by side (frame: the householder Anāthapiṇḍada asking how many field-of-merit persons there are; around T01n0026_p0616).
• Note on a discrepancy: the sealed paper P03 once cites the both-ways-liberation sutta as "discourse 654," whereas the CBETA passage of "the eight liberations witnessed in the body," the Mahānāma text (Kapilavastu, the Nyagrodha park, the Hundred-Handed Sakyan's drinking despite the precept), is in fact discourse 936 of the Saṃyukta-āgama; the body text uses no discourse number and is unaffected. Noted here.
• Pāli parallels: wisdom-liberated = paññāvimutta; both-ways liberated = ubhatobhāgavimutta.

Part Three · The Three Knowledges and Six Powers

3.1 The Sixth Key (after ARHAT-P04)

• Suttas: Madhyama-āgama fasc. 19, the Kaṭhina discourse—Aniruddha recounting the six powers, each opening "having attained such purity of concentration … the mind imperturbable, I trained to witness the such-and-such power," closing on the power of the exhaustion of taints (frame: the Buddha at Jeta's Grove, Sāvatthī; Aniruddha's robes worn to ruin, the Buddha going himself, eight hundred monks gathered, the Buddha stretching and cutting the cloth with his own hands, three robes finished in a day, "my back pains me; I will rest a little," bidding Aniruddha teach the kaṭhina; around T01n0026_p0552); Ekottarika-āgama fasc. 3, the chapter of foremost disciples—the closing line of the roll of a hundred, "last to take realization, attaining the power of the exhaustion of taints: the monk Subhadra" (around T02n0125_p0560).
• Treatise: Kośa fasc. 27 (Chapter on Knowledges), the nature of the six powers, wisdom as their nature, the differences in which knowledges subsume them (T29n1558_p0142c24); the sixth belongs to the noble alone, the first five gained by worldlings too, the difference in footing (T29n1558_p0142c26); the three knowledges = the fifth, second, sixth powers, curing the three-bound delusion (T29n1558_p0143b23).
• Note on a discrepancy: in Aniruddha's account in the Kaṭhina discourse, "attaining the imperturbable mind" is the imperturbability of the fourth-meditation mind (the quoted phrase), close in name but distinct in sense from 2.1's "unshakable liberation of mind"; the body text draws no link between them.

3.2 Speaking Fire Amid Fire (after ARHAT-P05)

• Suttas: Saṃyukta-āgama fasc. 8, the three demonstrations—psychic transformation, others' minds, instruction; only the instruction makes "the thousand monks give rise to no taints, their minds liberated" (frame: the Buddha at the shrine of Gayāsīsa, with a thousand monks, all former matted-hair brahmins; the psychic demonstration entering the fire-samādhi, water from the upper body and fire from the lower; the instruction speaking "all is burning"; discourse 197, T02n0099_p0050b17); Ekottarika-āgama fasc. 7, Aniruddha answering the brahmin—the divine eye "no wonder at all," the thousand-eyed Brahmā who "does not see the clothes on his own body," "having no supreme eye of wisdom," the brahmin gaining the Dharma-eye on the road (frame: Aniruddha at his birthplace in Kuśinagara, Śakra-Brahmā-the four kings-five hundred devas come to bow, the brahmin Jaṭila smelling the fragrance and asking; T02n0125_p0581a05).
• Treatise: Kośa fasc. 27, the nature of the six powers (the first four subsumed under conventional knowledge only—this chapter's corrective reading, T29n1558_p0142c24); the first five shared with worldlings (T29n1558_p0142c26).

Part Four · The Attainment of Cessation

4.1 Able to Sink, Able to Surface (after ARHAT-P06)

• Suttas: Saṃyukta-āgama fasc. 21, the householder Citta questioning the monk Kāmabhū—the difference between death and cessation, "when vitality and warmth are relinquished, the faculties all broken … that is called death; in the attainment of cessation, the activities of body, speech, and mind have ceased, life is not relinquished …," the order of entry and exit, the no-thought entering and emerging, the tending toward nirvāṇa (frame: the Buddha in the mango grove at Ambāṭaka, Citta coming to Kāmabhū, first asking the three activities of body, speech, mind; discourse 568, around T02n0099_p0150); Madhyama-āgama fasc. 58, the Dharmadinnā discourse—the threefold demarcation death / cessation / non-perception, "vitality not extinguished, warmth not gone, faculties not decayed," "perception and knowing ceased / not ceased," nirvāṇa without counterpart; at the close the nun goes to the Buddha and lays it before him, and he endorses, "I would have answered with this very meaning, these very sentences, these very words" (frame: the Buddha at Jeta's Grove, Sāvatthī, the laywoman Visākhā questioning the nun Dharmadinnā in a long catechism; around T01n0026_p0788); Saṃyukta-āgama fasc. 17, King Bimbisāra and Udāyī disputing the count of feelings—the ladder of bliss up to "the cessation of perception and feeling witnessed in one's own person," the four blisses (dispassion, seclusion, stilling, awakening) (frame: the Buddha at the Bamboo Grove of Kalandaka, Rājagṛha, the two unable to resolve three feelings versus two and going together to the Buddha; discourse 485, around T02n0099_p0123).
• Treatise: Kośa fasc. 5, the attainment of cessation gained by the noble alone, not aroused by worldlings, dreading annihilation, only by the power of the noble path, entered through the conviction of nirvāṇa here and now, "because he has mastery over arousing and ceasing it, he is as one who had aroused it, and is liberated both ways" (around T29n1558_p0024); fasc. 29, the eighth liberation is the attainment of cessation (around T29n1558_p0151); fasc. 25, the two-kind definition (continuing 2.2, T29n1558_p0131c10).
• Sutta (also consulted): Madhyama-āgama fasc. 51, the Aśvajit discourse—one who bodily touches the eight liberations without wisdom seeing the taints exhausted is "only a body-witness," proving cessation belongs to the face of concentration, not the face of taints (frame: the Buddha rebuking Aśvajit and Punabbasu for one-sided holding; around T01n0026_p0190).
• Narration (no quotation): the scene of Maudgalyāyana twice entering and emerging from cessation on the day of his passing is in Ekottarika-āgama fasc. 49 (the same sutta as 5.2's stūpa; this chapter forecasts it parenthetically, 5.2 narrates it).

Part Five · No-More-Becoming and the Worthy

5.1 Pull the Arrow First (after ARHAT-P07)

• Suttas: Saṃyukta-āgama fasc. 5, the Anurādha discourse—the four forms of "does the Tathāgata exist after death" all "unanswered," "the World-Honored One is not without knowing, not without seeing," the Buddha endorsing by way of the aggregates (frame: the Buddha at the Bamboo Grove of Kalandaka, Rājagṛha, Anurādha dwelling on Vulture Peak, a crowd of wanderers coming to ask; discourse 106, around T02n0099_p0032); fasc. 7, the listing of the fourteen unanswered (discourse 168, around T02n0099_p0045); Madhyama-āgama fasc. 60, the Arrow Simile discourse—Mālunkyāputta's ultimatum, the Buddha's rebuke, the poisoned-arrow simile "the arrow may not be drawn yet, first I must know that man's clan, his name … and in the meantime he would die," "it does not tend to knowledge, to awakening, to nirvāṇa, therefore I do not declare it one-sidedly," "suffering, its arising, its cessation, and the way I declare one-sidedly," "what cannot be declared, I do not declare; what can be, I declare" (frame: the Buddha at Jeta's Grove, Sāvatthī, Mālunkyāputta's solitary scheming, his late-afternoon coming to the Buddha; around T01n0026_p0804).
• Treatise: Kośa fasc. 19, the four modes of answering—the set-aside answer (the one-sided, the analytic, the counter-question, the set-aside; the Tathāgata's existence after death and the rest only to be set aside; around T29n1558_p0099).
• Authorial simile: the fuel-spent fire is this volume's authorial simile, not presented as a sutta quotation; "all is burning" cross-links back to 3.2 as an in-volume motif.

5.2 The Field That Seeks Nothing (after ARHAT-P08)

• Suttas: Ekottarika-āgama fasc. 12, the Three Offerings chapter—the three whom the world should honor (the Tathāgata, the taint-exhausted arhat, the wheel-turning king), the causal chain "the taint-exhausted arhat has crossed the source of birth-and-death, takes up no further becoming … he is the world's field of merit; by this chain of cause, from root to tip, the taint-exhausted arhat is one the world should honor" (frame: the Buddha at Jeta's Grove, Sāvatthī, addressing the monks; around T02n0125_p0607); Saṃyukta-āgama fasc. 33, the four-virtue fine-horse simile—accomplishment in the adept's bodies of virtue, concentration, wisdom, liberation as the "unsurpassed field of merit" (frame: the Buddha at the Bamboo Grove of Kalandaka, Rājagṛha, the fine-horse series 918–922; discourse 921, around T02n0099_p0234); Madhyama-āgama fasc. 30, the Upāsaka discourse—the recollection of the Saṅgha "accomplished in virtue, concentration, wisdom, liberation, the knowledge-and-vision of liberation … the world's good field of merit" (frame: the Buddha at Jeta's Grove, Sāvatthī, the householder Anāthapiṇḍada with five hundred lay followers coming to the Buddha, the Buddha teaching the white-robed disciple's four higher minds, the third being the recollection of the Saṅgha; around T01n0026_p0616); Ekottarika-āgama fasc. 49, the raising of stūpas—the four for whom a stūpa should be raised (the wheel-turning king, the taint-exhausted arhat, the pratyekabuddha, the Tathāgata), the taint-exhausted arhat "craving ended, hatred and delusion removed, crossed from becoming to the unconditioned, the world's good and blessing-bestowing field of merit" (frame: Śāriputra's passing, Maudgalyāyana's leave-taking, the Buddha leading five hundred monks to Nālada village "I look upon this assembly and it is greatly diminished," Ānanda asking how to honor the relics; around T02n0125_p0640).
• Treatise: Kośa fasc. 24, the etymology of "arhat," "because he is the one to whom all who still have defilements should make offerings, on this sense the name arhat is established" (around T29n1558_p0126); fasc. 27, non-contention—"the arhat contemplates that the suffering of beings is born of the defilements, knows himself supreme among fields of merit, fearing another's defilements might arise with himself as object" (around T29n1558_p0146).
• Authorial simile: the field that asks nothing of its sower is this volume's authorial simile. The closing "the walking writes the going; the attainment writes the arrival" cross-echoes the realization-axis Four Fruits, not a sutta quotation.