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S 12.23/2:28. For example, Upanis S (S 12.23.3/2:29), S ha S (S 22.78.7/3:85), Khemaka S (S 22.89.23/3:130 f), V si,j a S (S 22.101.4/3:152 f). 3 D 22.14/2:301,29-302,13; M 10.38/1:61,3-8 = SD 13. 4 A 7.67/4:125-127. 5 On the Buddha’s admonition on prayer, see Brahma,deva S (S 6.3) = SD 12.4 Intro (2). 6 See SD 10.1. 7 “Properly sat on,…properly brooded,” samm adhis yit ni samm parisedit ni samm paribh vit ni. 8 “With the points…beaks,” p da,nakha,sikh ya v mukha,tu akena v . 2

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“ Rigged with masts and stays,” vetta,bandhana,bandhan ya. Here I follow S:W 5:40. “ The cold season,” hemantikena. The cold season (hem’anta) is from Nov-Mar. The hot season (Apr-Oct) is usually marked by heavy rains over eastern India and the Gangetic plains, and SE Asia. South & SE Asian climate is characterized by the monsoons (Arabic mausim, “ season” ), strong winds that seasonally reverse direction, prevailing mainly over south and southeast Asia, and the Indian Ocean. It blows from the northeast (the NE monsoon) as a steady strong wind sweeping down across the South China Sea, in Nov-Jan, transporting ships from China and east Asia into SE Asia, and from there to south Asia. Then it gradually weakens, with a transitional period in Apr-May, followed by the SW monsoon, Jun-Aug, with another transitional period in Oct-Nov. The whole cycle then repeats. See Ency Brit (15th ed) 12:389-394: Monsoons. For the Indian seasons, see SD 9.2(9d). For the Indian year, see nâp na,sati S (M 118.3/3:79) n on Uposatha = SD 7.13. 17 This is a late and peculiarly Abhidhamma term for “ meditator.” 18 “ Less than five rains,” na,pañca,vassa,k le. This statement is curious as the stipulated minimum period of dependence (nissaya), ie tutelage, for capable monk is 5 rains, but for one incapable it is for life (V 1:80 = Mv 1.53.4; cf V 1:92 = Mv 1.73). 19 This is an abridged tr. The full passage is megh,vu hi,udakena n v ya bandhe p ti,bh vo viya raddha,vipassakassa r pa,sattak’ di,vasena vipassana va hentassa okkh yam ne pakkh yam ne kamma th ne eka,divasa utu,sapp y’ d ni laddh eka,palla kena nisinnassa arahatta,phal’ dhigamo, “ the rotting of the ship’s rigging by rain-water is like a vipassana practitioner, going deep into and shining forth in meditation, developing 16

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vipassana by way of r pa,sattaka (form as the seventh, or form septad) and so on, on a day of good weather, etc, and gaining the fruit of arhathood in one sitting.” I’m not sure what r pa,sattaka here refers to. 20 S 45.158/5:51 = SD 15.2b. 21 Evam me suta eka samaya bhagav s vatthiya viharati jetavane an thapi ikassa r me, tatra kho bhagav bhikkh mantesi bhikkhavo ti, bhadante tit e bhikkh bhagavato paccassosu , bhagav etad avoca (reconstructed by A Glass, 2006:309 f). The sutta origin or introduction (nid na) is abbreviated differently in the modern eds: s vatthi,nid na (Be, Ne VRI); s vatthiya (Ce, Ke); s vatthi (PTS); s vatth (Se). 22 “ Mental cankers,” sava. The term sava (lit “ cankers” ) comes from -savati “ flows towards” (ie either “ into” or “ out” towards the observer). It has been variously translated as influxes, taints (“ deadly taints” , RD), corruptions, intoxicants, biases, depravity, misery, evil (influence), or simply left untranslated. The Abhidhamma lists four sava: the canker of (1) sense-desire (k m’ sava), (2) (desire for eternal) existnce (bhav’ sava), (3) wrong views (di h’ sava), (4) ignorance (avijjâsava) (D 16.2.4, Pm 1.442, 561, Dhs §§1096-1100, Vbh §937). These four are also known as “ floods” (ogha) and “ yokes” (yoga). The list of three cankers (omitting the canker of views) [43] is probably older and is found more frequently in the Suttas (D 3:216, 33.1.10(20); M 1:55, 3:41; A 3.59, 67, 6.63). The destruction of these savas is equivalent to arhathoood. See BDict: sava. 23 This opening section also at Upanis S (S 12.23/2:29): see Intro.

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“ Mental cultivation,” bh van . See Intro (1) above. “ Mental cankers,” sava. The term sava (lit “ cankers” ) comes from -savati, meaning “ flows towards” (ie either “ into” or “ out” towards the observer). It has been variously tr as influxes, taints (“ deadly taints,” RD), corruptions, intoxicants, biases, depravity, misery, evil (influence), or simply left untr. The Abhidhamma lists 4 kinds of sava: the cankers of (1) sense-desire (k m’ sava), (2) (desire for eternal) existence (bhav’ sava), (3) wrong views (di h’ sava), (4) ignorance (avijjâsava) (D 16.2.4, Pm 1.442, 561, Dhs §§1096-1100, Vbh §937). These 4 are also known as “ floods” (ogh ) or “ yokes” (yog ). The list of 3 cankers (omitting the canker of views) is probably older and is found more frequently in the Suttas (D 3:216, 33.1.10(20); M 1:55, 3:41; A 3.59, 67, 6.63). The destruction of these cankers is equivalent to arhathood. See BDict: sava. 26 On that prayer does not help, see I ha S (A 5.43/3:47-49): abr tr in Brahma,deva S (S 6.3/1:140-142) = SD 12.4(2) & diya S (A 5.41) = SD 2.1(3). It is interesting that a recent comparative study of the “ Sa yukta-type” version in Gandh r (from the Senior Collection) by Andrew Glass (2006), this whole para is missing and in its place is this passage: asa o añeare bhikhu bhayavata edad oya eva ja ad(*a) ev(*a pa) *ad da asavana k aya vadesi asa kispi i e egaca a bhikhu a a a uadehi asavehi jita vimucadi abhavi(*datva tasa vaca) io, “ Then a certain monk said this to the Lord, ‘You say the destruction of the taints [asavana] is for one who know thus, who sees thus. Then, why, in regard to this, is the mind of some monks not liberated from the taints without clinging?’ ‘It must be said, “ Due to (*its) non-cultivation.” ’” (2006:171) 27 Namely, satipa th na, samma-p,padh na, iddhi,p da, indriya, bala, bojjha ga, ariy’a ha gika magga, respectively. These are the “ seven sets,” comprising the 37 “ limbs of awakening” (bodhi,pakkhiy dhamm ), that is a summary of the Buddha’s teaching: see SD 10.1. See Intro above. 28 “ With the points… beaks,” p da,nakha,sikh ya v mukha,tu akena v . 25

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PTS phala,ga assa; Be Ce palaga assa (preferred). SA glosses as va dhakissa. “ Rigged with masts and stays,” vetta,bandhana,bandhan ya. Here I follow S:W 5:40. 31 “ The cold season,” hemantikena. See Intro (2.3) above. 32 This parable occurs in N v S (S 45.158/5:51) = SD 15.2b. See Intro (2.3) above. 33 “ Fetters,” sa yojan , of which there are 10, that imprison one to the cyclic world of suffering. The 10 fetters (dasa sa yojan ) are: (1) Self-identity view (sakk ya,di hi) [see Ant S (S 22.103) = SD 14.1], (2) persistent doubt 30

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(vicikicch ), (3) attachment to rules and rituals (s la-b,bata,par m sa), (4) sensual lust (k ma,r ga), (5) repulsion (pa igha), (6) greed for form existence (r pa,r ga), (7) greed for formless existence (ar pa,r ga), (8) conceit (m na), (9) restlessness (uddhacca), (10) ignorance (avijj ) (S 5:61; A 5:13; Vbh 377). In some places, no 5 (k ma,r ga) is replaced by illwill (vy p da). The first 5 are the lower fetters (orambh giya), so called because the lower realms, ie, the sense-worlds, and the rest, the higher fetters (uddhambh giya), so called because they bind one to the higher realms, ie, the form worlds and the formless worlds. On the sequence of the fetters broken by the saints, see K giri S (M 70) = SD 11.1 Intro (5) & n p nasati S, M 118.8-12/3:80 f) = SD 7.13.

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53