01 Meditation Panel Preface.indd - United Nations Day of Vesak 2013

Conference
Other signicant differences in sequence and content between the discourse versions can
be seen in the following table:
Table 1: Signicant differences among the parallel versions of the discourse(s) on karma and
the appamas 13
AN 10.206 &
AN 10.207
karmic retribution
making an end of dukkha
10 unwholesome actions
exposition of 10
unwholesome actions
M 15 &
Abhidh-kh-up
karmic retribution
10 unwholesome actions
exposition of 10
unwholesome actions
appamas
AN 10.208
karmic retribution
making an end of dukkha
appamas
evil rebirth
repetition of the above
pattern for the 10
wholesome actions
fruits of appamas
fruits of appamas
As mentioned above, philological inspection and comparative study strongly suggest
that the three Pali discourses – and evidently the Chinese and Tibetan parallels to
the Karajakya-sutta – stem from an original single discourse (Anlayo 2009a). The most noteworthy
signs of (a) transmission garbling of the Pali Sañcetanika-suttas and (b) transmission interrelatedness
of the other versions are the following:
1. The doctrinally aberrant statement on the impossibility of reaching the end of dukkha
unless the whole of karma has been experienced found in the three Pali discourses, formulated differently
in the Chinese and Tibetan parallels. 14
2. The loss of the section on the ten unwholesome actions in the Karajakya-sutta.
3. The sudden introduction, in the Karajakya-sutta, of a reference to a ‘noble disciple’
worded in terms of “but that noble disciple...”, which would require such a noble disciple to be
13
Adapted from Anlayo 2009a: 13 table 1.
14
I shall not repeat the discussion and conclusions reached by Anlayo 2009a.
416