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_p0205c02) 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 Dīrgha-āgama (tr. Buddhayaśas and Zhu Fonian, Later Qin, T0001); the treatise: the Abhidharmakośa-bhāṣya (Vasubandhu, tr. Xuanzang, T1558).

From the second edition (the event retrofit) onward, every chapter puts the event before the doctrine: quoted passages mostly carry their event-frame (time, place, persons, occasion), and for the principal chapters this index records where that frame stands.

Part One · The Measure

1.1 Measuring What Is Gone (after SRAMANA-P01)

• Suttas: Saṃyukta-āgama fasc. 29, the renunciant's-dhamma series (discourses 794–800, Jeta's Grove, addressed to the monks; the renunciant's dhamma = the eightfold path, and the renunciant's meaning = all defilements forever severed, standing in the same series as the four fruits' defining sentences; the definitions at discourse 797, T02n0099_p0205c02); fasc. 14, the Susīma discourse—wisdom-liberated without absorption, taints exhausted (from T02n0099_p0096c; quotations p0097a21, a24, b06). The Susīma discourse's full event: the wanderers' commission (the unprecedented assembly in their hall), the World-Honored One knowing his intent and still ordaining him, the five-rung questioning after half a month, the dependent-arising catechism of the Dhamma-standing knowledge, the Dhamma-eye, the confession of going forth as a thief, the acceptance of the confession ("one who sees and knows his fault himself and confesses … never falls away"), the three-hundred-spears simile, and the close "the wanderer Susīma's taints were exhausted"—all in the one sutta. Madhyama-āgama fasc. 21, the names and number of the four fruits (T01n0026_p0563c12). The arahant's declaration: Pāli parallel at SN 22.59 (PTS: SN iii 66).
• Treatise: Kośa fasc. 24, the substance of a fruit is cessation through discernment (T29n1558_p0128b16); fasc. 23, abiding in the fruit, no longer called approaching (T29n1558_p0122c08).

1.2 Coming Down, and Down for Good (after SRAMANA-P02)

• Suttas: Saṃyukta-āgama fasc. 20, the four pairs and eight persons in approach-fruit pairs (discourse 550, T02n0099_p0143c14)—frame: the venerable Mahākātyāyana at Jeta's Grove teaching the monks the six recollections (the one path), the recollection of the Saṅgha being the third; the quotation runs on through "accomplished in virtue … an unsurpassed field of merit for the world," continuous with the recollection text. Madhyama-āgama fasc. 30 and 55, the parallel renderings "tending toward / realization of the fruit" (T01n0026_p0616c24, p0771c04). Saṃyukta-āgama fasc. 3, the faith-follower and Dhamma-follower, "risen clear, beyond the worldling's stage … in the interval he does not die before he obtains the fruit" (discourse 61, T02n0099_p0016a13—the approach's standing).
• Treatise: Kośa fasc. 23, the sixteenth path-moment (T29n1558_p0122c08); fasc. 24, the eight noble persons, "names eight, things five" (T29n1558_p0127a15).

Part Two · The Sotāpanna

2.1 What Stream Is Entered (after SRAMANA-P03)

• Suttas: Saṃyukta-āgama fasc. 2, the stream-enterer's three marks—no falling, set toward awakening, seven existences (discourse 61, T02n0099_p0016a13; frame: the five-aggregates sitting at Jeta's Grove, climbing from the faith-follower and Dhamma-follower to arahantship); fasc. 30, the brahmins' counterfeit road—running naked toward the east, death on the road promised the Brahmā heaven, set against "a level, even road … the noble eightfold path" (discourse 842, the canon's own staging of rite-grasping); the discourse immediately following, the stream as the eightfold path, four factors of entry, four unshakable confidences—the World-Honored One's three questions to Sāriputta, sealed one by one (discourse 843, T02n0099_p0215b16); fasc. 15, grief arising in the meantime, not one thing unsevered that could make one return (discourse 396, T02n0099_p0106c23).
• Treatise: Kośa fasc. 21, the five lower fetters, "deluded as to the path and doubting the path, they obstruct the trending toward liberation; hence only the severance of three is taught," the jailer simile (T29n1558_p0108c25); fasc. 23, the stream as the undefiled path, "stream-enterer" as first arrival (T29n1558_p0123a28).

2.2 Not a Promissory Note (after SRAMANA-P04)

• Suttas: Saṃyukta-āgama fasc. 15, the sunrise simile in full—"It is like the sun rising, circling through the sky" through "the great meaning of the noble disciple's gaining the eye of the Dhamma," holding the no-regress sentence within it (discourse 396, T02n0099_p0106c23; frame: the Buddha at the seers' resort, the Deer Park near Bārāṇasī, one of the run of four-noble-truths discourses); fasc. 2, seven existences among gods and humans (discourse 61, T02n0099_p0016a13).
• Treatise: Kośa fasc. 23, the verse "at most seven returns," "at most" as maximum not allotment (T29n1558_p0123a23); twenty-eight existences in all, the seven-fold similes, "the continuum by this point must ripen" (T29n1558_p0123b09); the limit of suffering (T29n1558_p0123c06).

Part Three · The Sakadāgāmin

3.1 Thinned Is Not Faded (after SRAMANA-P05)

• Suttas: Saṃyukta-āgama fasc. 29, the uposatha roll-call—the rains retreat at Jeta's Grove, elders taking in young monks up to sixty each, and on the fifteenth-day uposatha the World-Honored One surveying the assembly and counting: attainers of the jhānas, stream-enterers, once-returners, non-returners, possessors of the powers, cultivators of the perception of impermanence severing the conceit "I am" (discourse 815); the sequence of the four fruits—three fetters exhausted and greed-hatred-delusion attenuated (discourse 814, the sitting on the great fruit of mindfulness of breathing, T02n0099_p0209b09); the defining sentences (discourse 797, T02n0099_p0205c02).
• Treatise: Kośa fasc. 24, the nine grades of the desire realm's cultivation-defilements, severing the sixth makes the once-returner, "because only the lower-grade greed, hatred, and delusion remain," one return then final nibbāna (T29n1558_p0124a06).

Part Four · The Anāgāmin

4.1 The Last Lamp (after SRAMANA-P06)

• Suttas: Saṃyukta-āgama fasc. 18, Jambukhādaka's question to Sāriputta—coolness as the exhaustion of the five lower fetters (the discourse-490 series, T02n0099_p0127c17; frame: Nālanda village in Magadha, Jambukhādaka "an old good friend of Sāriputta," a series of some forty questions, each closing "the two upright men, having discussed together, each rose and departed"; relief = the three fetters exhausted, supreme coolness = all defilements forever exhausted; every question after the path answered with the eightfold path); fasc. 29, the higher mental training severs the five lower fetters, no return to this world (T02n0099_p0210c04); Madhyama-āgama fasc. 1, the Water Simile—the seven persons listed first as a riddle, the monks asking for the unfolding; the fourth person's three fetters exhausted (stream-entry), the sixth crossed to the far shore (non-return), the seventh standing on the shore (taints exhausted) (T01n0026_p0424c20).
• Treatise: Kośa fasc. 24, severing the ninth makes the non-returner, necessarily not reborn in the desire realm, the five lower severed in full assembly (T29n1558_p0124b02).

4.2 Five Ways a Spark Goes Out (after SRAMANA-P07)

• Suttas: Saṃyukta-āgama fasc. 27, the five final nibbānas as the latter five of the seven fruits of cultivating the seven factors of awakening (discourse 736, T02n0099_p0196c14; frame: Jeta's Grove, the series begun by a monk's question on the factors of awakening, from discourse 733); Madhyama-āgama fasc. 2, Where Good Persons Go—the seven destinations, the one practice-formula shared by all seven ("In me there is no self, and nothing belonging to self …"), the iron-spark similes, the upstream course to Akaniṭṭha (T01n0026_p0427a22; frame: the Buddha at Sāvatthī, Jeta's Grove).
• Treatise: Kośa fasc. 8, the eight heavens of the fourth absorption, the latter five being the Pure Abodes (T29n1558_p0041a20); fasc. 24, the definitions of the five courses—in the interval resting on the intermediate state, etc. (T29n1558_p0124b06); the upstream course's limits, Akaniṣṭha or the Peak of Existence, full-leap, half-leap, all-stations (T29n1558_p0124c06).
• Variant noted (one): the order of the middle two courses differs—the sutta (SĀ 736) reads in-between · on-rebirth · without exertion · with exertion · upstream; the Kośa verse reads with exertion before without. This book follows each source in its own place. The existence of the intermediate state is a matter of school dispute; this book recounts the Kośa's account without adjudicating.
• Variant noted (two): the count of the good persons' destinations—the Madhyama-āgama's Where Good Persons Go counts seven, the in-between attainment opened into three (out at kindling, out in the air, out before landing), with the spark that falls and dies as the on-rebirth attainer; the Saṃyukta's list (736) holds five. The groupings differ; the logic is one (the nearer the spark bursts, the sooner it dies). This book's headings follow the Saṃyukta's five; the spark figures follow the Madhyama's own text.

Part Five · The Fruit of Arahantship (Approach)

5.1 The Five Finest Walls (after SRAMANA-P08)

• Suttas: Saṃyukta-āgama fasc. 10, the impermanence-perception discourse—the perception of impermanence severs craving for sensuality, form, the formless, restlessness, conceit, ignorance; one sitting, eight similes: deep plowing, the reaper's shaking, the wind-shaken mango—three of the root; the tower's central pillar, the elephant's footprint, the rivers to the sea, the rising sun, the wheel-turning king—five of supremacy; the closing mechanism, "the perception of impermanence can establish the perception of no-self … a mind free of the conceit 'I am,' turning smoothly toward nibbāna" (discourse 270, T02n0099_p0070c04; frame: Jeta's Grove, addressed to the monks). Cross-reference: "cultivating the perception of impermanence severs the conceit 'I am'" in the uposatha roll of discourse 815.
• Treatise: Kośa fasc. 21, the five fetters of the higher portion, augmenting the higher realms and preventing rising beyond (T29n1558_p0109a21).
• Variant noted: "the five higher fetters" as a collected term belongs to the treatise; the āgamas hold the content (the discourse lists the names, joined with sensual craving as six) without the five-fold term.

5.2 The Last Cut (after SRAMANA-P09)

• Suttas: Saṃyukta-āgama fasc. 31, the realization-knowledge of the exhaustion of taints—the three taints liberated, the self-declaration (discourse 885, T02n0099_p0223c01; frame: Jeta's Grove, the adept's three knowledges, discourse 884 in brief and 885 at length); the discourse immediately following, a brahmin proclaiming the brahmin's threefold knowledge (lineage, recitation, complexion) and the Buddha's answer, "I do not call threefold knowledge what is so in name and word" (discourse 886); Madhyama-āgama fasc. 7, the Mahākoṭṭhita discourse—Sāriputta and Mahākoṭṭhita, the three taints defined, "because of ignorance there are taints," "when ignorance ceases, the taints cease," the way being the eightfold path (T01n0026_p0462a12; frame: the Kalandaka Bamboo Grove at Rājagaha, Sāriputta rising from his late-afternoon seclusion to ask, the as-it-really-is catechism, each answer met with "excellent, excellent!"); Dīrgha-āgama fasc. 2, virtue, concentration, and wisdom in sequence exhausting the three taints (T01n0001_p0012a22).
• Treatise (collateral): Kośa fasc. 20, "the taints are three" (T29n1558_p0107b21); fasc. 24, the knowledge of exhaustion arising together with the taints' exhaustion makes the arahant fruit (T29n1558_p0126c24).
• Seam: this chapter reads the same exhaustion-of-taints passage (T02n0099_p0223c01) that the twin volume The Arahant's Mastery opens from—Realization reads "the last cut completes"; Attainment reads "freedom begins here."

All quotations verified against the CBETA electronic canon; Pāli parallels carry PTS references on the dual-track convention (where a Pāli source has not been verified in this project's vault, no PTS reference is asserted, in text or in this index).