Majjhima Nikāya — Representative Suttas (MN 6, 26, 44, 63, 72)

N=1 distillation of the Majjhima Nikāya ("Middle-Length Discourses"; 152 suttas total), Stage B of the Theravāda pilot. Source: Henry Clarke Warren, Buddhism in Translations (Harvard Oriental Series, vol. III; 8th issue, Cambridge: Harvard University Press; first published 1896), plain-text scan at archive.org/download/buddhismintransl00warruoft/buddhismintransl00warruoft_djvu.txt. Public domain (US, pre-1928). Quote anchors are working text pending Phase 7 char-for-char verification (Warren is 1890s scholarly diction; transliterations and OCR oddities are normalized silently below). Methodology & tags: ../00-methodology.md.

Representative, not exhaustive. The MN has 152 suttas; Warren translates only 5 in full (and an excerpt of MN 44). The most influential MN suttas not in Warren (MN 10 Satipaṭṭhāna — see DN 22 cross-reference; MN 22 Alagaddūpama — raft simile; MN 36 Mahāsaccaka — awakening narrative; MN 38 Mahātaṇhāsaṅkhaya — dependent origination on consciousness; MN 118 Ānāpānasati — mindfulness of breathing) are flagged as gaps and would need Bhikkhu Bodhi / Ñāṇamoli (in-copyright) or PTS / Chalmers (PD verification pending) for a complete pass. This file thus distills the suttas Warren makes available cleanly. One structured reading, not authoritative.

Selection role within the MN

The MN sits between the long discourses (DN, court-suitable narratives) and the kindred discourses (SN, topical). Its rhetorical hallmark is the dialogue under questioning — the Buddha or a senior disciple responding to interlocutors (Brahmans, wanderers, his own monks) at a length that admits simile, autobiography, and the deliberate withholding of metaphysical answers. The 5 suttas distilled here together carry: the fruits of meditation (MN 6), the autobiographical awakening narrative (MN 26), the analysis of sensation (MN 44), and the paired refusals to answer cosmological/post-mortem speculation (MN 63, MN 72). These are arguably the MN's most theologically load-bearing themes for cross-tradition Atlas use.

Atomic statements

MN-C1: There is a "noble" and an "ignoble" craving; ignoble craving is for what is itself subject to birth, decay, and death; noble craving is for the unconditioned (nibbāna) that is free from these. (FOUNDATIONAL / CRAVING+LIBERATION)

MN 26: "There are two cravings, O priests; the noble one, and the ignoble one… one who, himself subject to birth, craves what is subject to birth… himself subject to corruption, craves what is subject to corruption… This, O priests, is the ignoble craving."
MN 26: "one who, himself subject to birth, perceives the wretchedness of what is subject to birth, and craves the incomparable security of a Nirvana free from birth… This, O priests, is the noble craving."
Stance: assert · Importance: core · Untranslatables: taṇhā, nibbāna. Note: an apparent paradox — "noble craving" as craving for the end of craving — softens into an ambiguity in Pali, the wholesome-aspiration sense of chanda; Warren flattens.

MN-C2: The Buddha's awakening was reached by his own striving, not from any teacher he had found; two attainments under his first teachers (Āḷāra Kālāma, Uddaka Rāmaputta) were rejected because they did "not lead to aversion, absence of passion, cessation, quiescence, knowledge, supreme wisdom, and Nirvana." (FOUNDATIONAL / LIBERATION+PRACTICE)

MN 26 (re Āḷāra Kālāma's attainment, the realm of nothingness): "'This doctrine does not lead to aversion, absence of passion, cessation, quiescence, knowledge, supreme wisdom, and Nirvana, but only as far as the realm of nothingness.' And I, O priests, did not honor that doctrine with my adhesion, and being averse to that doctrine, I departed on my journey."
MN 26 (re Uddaka Rāmaputta's attainment, neither-perception-nor-non-perception): "'This doctrine does not lead to aversion, absence of passion, cessation, quiescence, knowledge, supreme wisdom, and Nirvana, but only as far as the realm of neither perception nor yet non-perception.'"
MN 26 (the awakening itself, at Uruvelā): "And craving the incomparable security of a Nirvana free from corruption, I attained the incomparable security of a Nirvana free from corruption. And the knowledge and the insight sprang up within me, 'My deliverance is unshakable; this is my last existence; no more shall I be born again.'"
Stance: assert · Importance: core

MN-C3: The realized Dhamma is "profound, recondite, and difficult of comprehension… not to be reached by mere reasoning, subtle, and intelligible only to the wise"; the Buddha initially inclined NOT to teach, judging humankind "captivated, entranced, held spell-bound by its lusts" and unable to understand dependent origination or the cessation of the constituents of being. (FOUNDATIONAL / TRUTH+LIBERATION)

MN 26: "'This doctrine to which I have attained is profound, recondite, and difficult of comprehension, good, excellent, and not to be reached by mere reasoning, subtile, and intelligible only to the wise. Mankind, on the other hand, is captivated, entranced, held spell-bound by its lusts; and forasmuch as mankind is captivated… it is hard for them to understand the law of dependence on assignable reasons, the doctrine of Dependent Origination…'"
MN 26: "'This Doctrine out of toil begot / I see 't is useless to proclaim: / Mankind 's by lusts and hates enthralled, / 'T is hopeless they should master it.'"
Stance: assert · Importance: core · Untranslatable: paṭiccasamuppāda (Warren: "Dependent Origination").

MN-C4: Speculative metaphysical questions — whether the world is eternal/non-eternal, finite/infinite; whether the soul (jīva) is identical with the body; whether the Tathāgata exists after death, does not exist, both, or neither — the Buddha refuses to declare ("undeclared," avyākata), because these questions do not conduce to liberation. (FOUNDATIONAL / TRUTH+PRACTICE)

MN 63 (the famous list): "I have not elucidated, Mālunkyaputta, that the world is eternal; I have not elucidated that the world is not eternal; … that the soul and the body are identical … the soul is one thing and the body another … that the saint exists after death … does not exist … both exists and does not … neither exists nor does not exist after death."
MN 63 (the reason): "Because, Mālunkyaputta, this profits not, nor has to do with the fundamentals of religion, nor tends to aversion, absence of passion, cessation, quiescence, the supernatural faculties, supreme wisdom, and Nirvana; therefore have I not elucidated it."
Stance: deny (the questions) / qualify (the silence) · Importance: core · Untranslatable: avyākata (the "undeclared/unelucidated").

MN-C5: What the Buddha DOES declare is the Four Noble Truths: dukkha, its origin, its cessation, and the path to its cessation. The "religious life does not depend on" any of the speculative dogmas; it depends on the diagnosis-and-remedy structure. (FOUNDATIONAL / LIBERATION+PRACTICE)

MN 63: "And what, Mālunkyaputta, have I elucidated? Misery, Mālunkyaputta, have I elucidated; the origin of misery have I elucidated; the cessation of misery have I elucidated; and the path leading to the cessation of misery have I elucidated."
MN 63: "Whether the dogma obtain, Mālunkyaputta, that the world is eternal, or that the world is not eternal, there still remain birth, old age, death, sorrow, lamentation, misery, grief, and despair, for the extinction of which in the present life I am prescribing."
Stance: assert · Importance: core · Untranslatable: cattāri ariyasaccāni (Four Noble Truths — Warren: "Misery, the origin of misery…"); dukkha glossed as "misery" by Warren — a translation-flattening worth flagging for the Atlas (English "misery" carries dramatic affect that dukkha's "unsatisfactoriness" does not).

MN-C6: The poisoned-arrow simile: refusing the cure until cosmological/biographical questions about the arrow are answered is to die unhealed. So too, holding out for metaphysical certainty before treading the path is to die unliberated. (OPERATIONAL / PRACTICE+TRUTH)

MN 63: "It is as if, Mālunkyaputta, a man had been wounded by an arrow thickly smeared with poison, and his friends… were to procure for him a physician or surgeon; and the sick man were to say, 'I will not have this arrow taken out until I have learnt whether the man who wounded me belonged to the warrior caste, or to the Brahman caste…' That man would die, Mālunkyaputta, without ever having learnt this."
MN 63: "In exactly the same way, Mālunkyaputta, any one who should say, 'I will not lead the religious life under The Blessed One until The Blessed One shall elucidate to me either that the world is eternal, or that the world is not eternal…' — that person would die… before The Tathāgata had ever elucidated this to him."
Stance: assert · Importance: core

MN-C7: The Tathāgata holds NO speculative theory — and the views (world eternal, etc.) are rejected not as false but as "a jungle, a wilderness, a puppet-show, a writhing, and a fetter," coupled with misery and not tending to liberation. (FOUNDATIONAL / TRUTH)

MN 72: "'Vaccha, the theory that the world is eternal, is a jungle, a wilderness, a puppet-show, a writhing, and a fetter, and is coupled with misery, ruin, despair, and agony, and does not tend to aversion, absence of passion, cessation, quiescence, knowledge, supreme wisdom, and Nirvana.'"
MN 72: "'The Tathāgata, O Vaccha, is free from all theories…'"
Stance: deny (the views), assert (the freedom from them) · Importance: core · Note: The rhetorical move differs from MN 63: in 63 the questions are "undeclared"; in 72 they are positively rejected as fetters. The pair attest a consistent stance — quiescence-of-views, not agnosticism-of-fact.

MN-C8: What the Tathāgata DOES know — and what frees him — is the nature, arising, and perishing of the five aggregates (khandhā): form, sensation, perception, predispositions, consciousness; he is freed by the cessation of all "imaginings, agitations, or proud thoughts concerning an Ego or anything pertaining to an Ego." (FOUNDATIONAL / SELF+LIBERATION)

MN 72: "'this, Vaccha, does The Tathāgata know, — the nature of form, and how form arises, and how form perishes; the nature of sensation… of perception… of the predispositions… of consciousness, and how consciousness arises, and how consciousness perishes. Therefore say I that The Tathāgata has attained deliverance and is free from attachment, inasmuch as all imaginings, or agitations, or proud thoughts concerning an Ego or anything pertaining to an Ego, have perished, have faded away, have ceased, have been given up and relinquished.'"
Stance: assert · Importance: core · Untranslatables: pañca khandhā (the five aggregates: rūpa, vedanā, saññā, saṅkhārā, viññāṇa); anattā (Warren's "no Ego").

MN-C9: The fire simile: the post-mortem state of a fully released Tathāgata is unanswerable in the same way that "in which direction has the fire gone" is unanswerable once the fuel is exhausted. He is "deep, immeasurable, unfathomable, like the mighty ocean" — none of "reborn / not reborn / both / neither" fits. (FOUNDATIONAL / LIBERATION+SELF)

MN 72: "'Vaccha, all form by which one could predicate the existence of the saint, all that form has been abandoned, uprooted, pulled out of the ground like a palmyra-tree, and become non-existent and not liable to spring up again in the future. The saint, O Vaccha, who has been released from what is styled form, is deep, immeasurable, unfathomable, like the mighty ocean. To say that he is reborn would not fit the case. To say that he is not reborn would not fit the case. To say that he is both reborn and not reborn would not fit the case. To say that he is neither reborn nor not reborn would not fit the case.'"
MN 72 (the fire-extinction parable that grounds this): "'For the fire which depended on fuel of grass and wood, when that fuel has all gone, and it can get no other, being thus without nutriment, is said to be extinct.'"
Stance: assert (apophatic) · Importance: core · Untranslatable: parinibbāna (the final/complete extinguishing). Note: this is the canonical scriptural ground for the apophatic ("not-X, not-not-X") shape of all later Buddhist talk about nibbāna; cf. Madhyamaka catuṣkoṭi.

MN-C10: Three sensations (vedanā) exhaust the field of felt experience: pleasant, unpleasant, indifferent — each felt by body or mind. (OPERATIONAL / MIND)

MN 44: "'Brother Visākha, there are three sensations; the pleasant sensation, the unpleasant sensation, and the indifferent sensation.' … 'whatever pleasant or joyous sensation is felt by the body or by the mind, that is pleasant sensation. … whatever unpleasant or joyless sensation… that is unpleasant sensation. … whatever sensation that is neither joyous nor joyless… is indifferent sensation.'"
Stance: assert · Importance: supporting (within MN; foundational across the canon as a node of dependent origination) · Untranslatable: vedanā.

MN-C11: The extraordinary fruits of the contemplative life (sāmañña-phala) — magical powers, divine ear, mind-reading, recollection of past lives, divine eye, destruction of depravity — are conditional on a single repeating discipline: "perfect in the precepts, bring his thoughts to a state of quiescence, practise diligently the trances, attain to insight, and be a frequenter of lonely places." (OPERATIONAL / DISCIPLINE+PRACTICE)

MN 6 (Ākaṅkheyya): "'If a priest, O priests, should frame a wish, as follows: "Let me exercise the various magical powers…" — then must he be perfect in the precepts, bring his thoughts to a state of quiescence, practise diligently the trances, attain to insight, and be a frequenter of lonely places.'"
MN 6 (refrain repeated for hearing-at-distance, mind-reading, past-life recollection, divine vision, and finally "freedom from depravity, deliverance of the mind, deliverance by wisdom"): "'Let me, through the destruction of depravity, in the present life and in my own person, attain to freedom from depravity, to deliverance of the mind, to deliverance by wisdom,' then must he be perfect in the precepts, bring his thoughts to a state of quiescence, practise diligently the trances, attain to insight, and be a frequenter of lonely places."
Stance: assert · Importance: supporting · Untranslatables: sīla (the precepts), jhāna (Warren: "trances"), paññā (wisdom). Note: the rhetorical structure — same training, sliding-scale outcomes culminating in liberation — is the MN's compressed argument that liberation has the same operational prerequisites as ordinary contemplative virtuosity. The siddhi/powers section is frame-specific (Atlas: WEAK divergence point); the closing "deliverance by wisdom" is convergence-bearing.

MN-C12: The path is one of self-effort under specific conditions, but it requires meeting a Tathāgata's teaching: had the Buddha not taught (and he nearly did not, MN-C3), the path would not be known. (FOUNDATIONAL / PRACTICE+LIBERATION)

MN 26 (Brahmā Sahampati's intervention, requesting the Buddha to teach): "'Lo, the world is lost, is ruined! For the mind of The Tathāgata, The Saint, The Supreme Buddha, is disinclined to action, and to any proclaiming of the Doctrine.'"
Stance: qualify · Importance: supporting · Note: tension with the Dhammapada's "you yourself must make the effort" (Dhp 276) — resolved by reading them complementarily: the teaching must exist and be encountered, and then the effort is the disciple's own.

MN-C13: The two proper monastic activities when meeting together are "either hold a doctrinal discourse, or maintain a noble silence." (OPERATIONAL / DISCIPLINE)

MN 26: "O priests, one of two things should you do when you meet together: either hold a doctrinal discourse, or maintain a noble silence."
Stance: assert · Importance: peripheral · Untranslatable: ariyo tuṇhī-bhāvo (noble silence). Note: glossed as a community-formation norm in the saṅgha.

Step 4 — Clusters

Cluster	Atomic statements	Intent
The two cravings & awakening narrative	C1, C2, C3, C12	What the Buddha sought, attained, and chose to teach
The undeclared / fetter of views	C4, C6, C7	What is set aside and why — speculation does not free
What IS declared	C5, C8, C10	Four Truths, the aggregates, sensation — the operational ontology
Apophatic liberation	C9	The released Tathāgata is beyond the four-fold predication
The training	C11, C13	Same discipline grounds ordinary contemplative fruit and final liberation

Step 5 — Internal tensions

C1 paradox: "noble craving" for an end of craving. Resolves when taṇhā (binding thirst) is distinguished from chanda (wholesome aspiration) — but the Warren translation flattens both into "craving." Flagged for Phase 7.
C4 vs C7 — undeclared vs rejected. MN 63 leaves the questions "unelucidated"; MN 72 calls the views a "jungle / fetter." Reconciled by reading 63 as the epistemic stance (will not declare) and 72 as the soteriological stance (the views, even if held, would not free). Both stances coexist in the corpus; this is the Buddha's position, not a contradiction.
C2 self-effort vs C12 conditioned-on-teaching. Genuine and load-bearing for the Atlas — the MN attests both: the awakening was the Buddha's own, and the path's availability depends on the Buddha's teaching. Cross-tradition: this is the same shape as Christianity's "no one comes to the Father but by me" (grace-conditioned path) and Brahmanism's guru-paramparā, but without a divine-grace ontology.

Step 6 — Synthesized chapter principles

MN-P1: The path is a diagnostic — the Four Noble Truths, not a metaphysical system

The Buddha declares only what conduces to liberation — that there is unsatisfactoriness (dukkha), it has an origin (craving), it can cease, and there is a path to its cessation. He sets aside as "unelucidated" the cosmological and post-mortem speculative questions and rejects their views as "fetters." The poisoned-arrow simile is the operative image: don't refuse the cure for love of a diagnosis you cannot extract.

Tier: FOUNDATIONAL · Domain: TRUTH+LIBERATION+PRACTICE · Covers: C4, C5, C6, C7 · Evidence: MN 63, MN 72 · Untranslatables: avyākata, cattāri ariyasaccāni, dukkha

MN-P2: The liberated Tathāgata is apophatic — not within the four-fold predication

The fire that has burned out, lacking fuel, cannot be said to have gone east or west or anywhere. So with the released one: "reborn / not reborn / both / neither" — none fits. He is "deep, immeasurable, unfathomable, like the mighty ocean." This is the canonical ground for all later Buddhist apophatic talk about nibbāna and the catuṣkoṭi.

Tier: FOUNDATIONAL · Domain: LIBERATION+SELF · Covers: C9 · Evidence: MN 72 · Untranslatables: parinibbāna, catuṣkoṭi (later term, but the structure is here)

MN-P3: What is known is the five aggregates — there is no Ego-substrate the Tathāgata sees behind them

The Tathāgata "knows the nature of form, sensation, perception, predispositions, consciousness — and how each arises and perishes." He is freed because "all imaginings, agitations, or proud thoughts concerning an Ego or anything pertaining to an Ego, have perished." Sensation (vedanā) itself is exhaustively threefold (pleasant/unpleasant/indifferent).

Tier: FOUNDATIONAL · Domain: SELF+MIND · Covers: C8, C10 · Evidence: MN 44, MN 72 · Untranslatables: pañca khandhā, anattā, vedanā

MN-P4: The awakening was achieved by self-effort and rejected the available alternatives

Under two named teachers (Āḷāra Kālāma, Uddaka Rāmaputta) the future Buddha mastered their highest attainments (the realm of nothingness; the realm of neither-perception-nor-non-perception) and rejected each because it "did not lead to aversion, absence of passion, cessation, quiescence, knowledge, supreme wisdom, and Nirvana." He pressed on alone to Uruvelā and there attained an "unshakable deliverance."

Tier: FOUNDATIONAL · Domain: LIBERATION+PRACTICE · Covers: C2 · Evidence: MN 26

MN-P5: The Dhamma is subtle and was nearly not taught

The realized doctrine is "profound, recondite, difficult of comprehension, not to be reached by mere reasoning"; the Buddha was initially "disinclined to action and to any proclaiming of the Doctrine," judging humankind enthralled by lusts. That the path is now available depends on his having been moved (in the narrative, by Brahmā Sahampati) to teach. Self-effort, but on a found path.

Tier: FOUNDATIONAL · Domain: TRUTH+LIBERATION · Covers: C3, C12 · Evidence: MN 26 · Untranslatable: paṭiccasamuppāda

MN-P6: One training underlies all contemplative fruit, ordinary and ultimate

The standard refrain — "perfect in the precepts, bring his thoughts to a state of quiescence, practise diligently the trances, attain to insight, and be a frequenter of lonely places" — is offered as the prerequisite for every fruit, from the magical-power tropes (siddhis) to liberation itself. The sub-ultimate fruits are frame-specific window-dressing; the same discipline of sīla → samādhi → paññā delivers the final fruit.

Tier: OPERATIONAL · Domain: DISCIPLINE+PRACTICE · Covers: C11, C13 · Evidence: MN 6 · Untranslatables: sīla, samādhi, paññā, jhāna

Step 7 — Traceability

Principle	Atomic statements	Source suttas
MN-P1	C4, C5, C6, C7	MN 63, MN 72
MN-P2	C9	MN 72
MN-P3	C8, C10	MN 44, MN 72
MN-P4	C2	MN 26
MN-P5	C3, C12	MN 26
MN-P6	C11, C13	MN 6, MN 26 (the "noble silence" coda)
(also picked up under C1)	C1 → both MN-P1 (noble craving = the diagnosis-and-remedy frame) and MN-P4 (the Buddha's own search)	MN 26

Step 8 — Quality

Coverage: representative (5 of 152 suttas; 13 atomic statements; 6 chapter principles). Within the 5 suttas Warren translates, coverage of distinctive content is ~complete (the major similes, refrains, and structural moves are all captured). Across the full MN, coverage is gap-flagged (see above: MN 10, 22, 36, 38, 118 are not in Warren).
Orphaned content within the 5 suttas: <10% (the long Sanskrit/Pali OCR-noisy lists of arrow-types in MN 63 and the formulaic list of view-permutations are intentionally compressed in C4/C6).
Principles: 6 (within the 3–12 range).
Traceability: 100%.
Quote accuracy: pending Phase 7 char-for-char audit. Warren's edition is 1890s diction and the source text is OCR; transliteration has been silently normalized (e.g., "Mālunkyaputta" for OCR's varying "Maluhkyaputta / Malunkyaputta / iMalunkyaputta"; "trances" preserved as Warren's English for jhāna).

Step 9 — Validation (frame-independent claim-vs-warrant flags)

Principle	Claim (potentially cross-tradition convergent)	Warrant (frame-specific)
MN-P1	"There is suffering; it has a cause; it can end; there is a way." Diagnostic structure converges with most healing/liberation traditions (medical model is broadly recognizable). Setting aside speculative metaphysics for the practical task converges with Stoicism, Jamesian pragmatism, much rabbinic ethics.	The specific identification of the cause as taṇhā (craving for existence) and the cessation as nibbāna (extinguishing of the conditioned) is frame-specific. The undeclared questions presume rebirth as the alternative they would settle.
MN-P2	An ultimate beyond ordinary predication is widely attested (apophatic theology in Christianity, neti neti in Upaniṣads, the Tao that cannot be named, the Cloud of Unknowing). Strong convergence at the claim level.	The Buddhist apophatic denies a continuing subject of the predicate ("there is no soul about whom to predicate rebirth"), while Christian/Hindu apophatic affirms a subject whose nature exceeds predication. Same form, opposite ontology — a critical Atlas distinction.
MN-P3	"Examine experience analytically and you find no abiding subject behind it." Converges with Humean bundle-theory, modern phenomenology, and (more loosely) anti-essentialist strands across traditions.	Anattā as a non-negotiable. Sharpest divergence vs. ātman/jīva/nephesh/anima. Already flagged at the Dhammapada synthesis (N=3 P2); MN 72 is the canonical proof-text.
MN-P4	Personal striving rather than passive receipt is a recognizable spiritual virtue across traditions. The willingness to abandon a teacher whose attainment does not deliver the goal converges with reform/protest patterns (Luther, the Hebrew prophets, Confucian self-criticism).	The specific rejection of jhāna-attainments as not-yet-liberation locates the divergence on what counts as the goal — cessation, not unitive consciousness.
MN-P5	Universal: revelation/realization is hard to communicate; the teaching is gift-like.	Brahmā Sahampati's appeal is mythic rendering; the "self-effort on a found path" structure differs from "grace alone" and from "by reason alone."
MN-P6	The sīla → samādhi → paññā sequence (ethics → contemplative stability → wisdom) maps recognizably onto monastic-formation arcs across traditions.	The presupposition that ordinary contemplative powers (siddhis) and final liberation share the same prerequisites would surprise traditions that distinguish "natural" from "supernatural" gifts.

Cross-references

DN 22 Mahā-Satipaṭṭhāna ↔ MN 10 Satipaṭṭhāna: Stage-B coverage of the Four Foundations of Mindfulness defers to the DN agent's distillation in 27-digha-nikaya.md (DN 22, the Mahā version, subsumes MN 10's content nearly verbatim). MN 10 is therefore intentionally not duplicated here; readers wanting the Satipaṭṭhāna content should consult the DN file. The Atlas-relevant principle on the Four Foundations is registered in the N=3 synthesis through the DN row.
MN 36 awakening narrative: Warren's "Great Struggle" §7 draws on the Jātaka commentary, NOT directly on MN 36; the MN 26 narrative distilled above is the canonical awakening account in Warren. MN 36's distinctive content (the "wisdom-tooth" recollection of childhood jhāna under the rose-apple tree, the explicit rejection of breath-suppression and food-deprivation) is NOT in Warren and is flagged as a Phase-7 gap.
MN 22 raft simile: NOT in Warren. A central image for the Atlas ("the dhamma is for crossing over, not for grasping") — flagged as a Phase-7 gap.
MN 38 / dependent origination on consciousness: Warren's §28 (dependent origination, drawn from elsewhere in the canon) attests the formula but not Sāti's heresy / the Buddha's correction. Flagged.
MN 118 Ānāpānasati: NOT in Warren. The 16-step breathing meditation is doctrinally central but absent here.

Sources & access notes

Edition cited: Henry Clarke Warren, Buddhism in Translations: Passages Selected from the Buddhist Sacred Books and Translated from the Original Pali into English, Harvard Oriental Series vol. III, 8th issue (Cambridge: Harvard University Press; first published 1896; this issue 1922 reprint). Public domain in the US (pre-1928).
URL: https://archive.org/download/buddhismintransl00warruoft/buddhismintransl00warruoft_djvu.txt (plain-text OCR).
Access problems: The originally suggested archive identifier buddhisminransla00warr returned a 404. Located the working identifier via archive.org/advancedsearch.php. Lord Chalmers, Further Dialogues (PTS 1926–27), would be the natural complement for MN suttas Warren omits, but its archive.org availability and exact PD status (1926 UK publication, US PD status complicated by GATT restoration) were not verified within this pass — flagged for Phase 7. Bhikkhu Ñāṇamoli & Bhikkhu Bodhi's Middle Length Discourses (Wisdom Publications, 1995) is the comprehensive modern English MN but is not public domain and is not used here.
Translation flattening (carried over from Stage A): Warren renders dukkha as "misery," collapsing the ordinary "unsatisfactoriness" into a dramatic register. Also renders jhāna as "trances." Both noted.