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References

1. Magga-vibhanga Sutta: An Analysis of the Path http://www.accesstoinsight.org/tipitaka/sn/sn45/sn45.008.than.html
2. Vetter 1988.
3. metta.lk, Tevijja Sutra http://www.metta.lk/tipitaka/2Sutta-Pitaka/1Digha-Nikaya/Digha1/13-tevijja-e.html
4. Bucknell, Rod, The Buddhist Path to Liberation: An Analysis of the Listing of Stages, THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES VOLUME 7, Number 2, 1984
5. In regards to translating ādīnava, Bullitt uses the word "drawbacks" while Ñāṇamoli & Bodhi (2001) use "danger" (p. 485), and Rhys Davids & Stede (1921-25) recommend "disadvantage, danger" (p. 99, entry for "Ādīnava," retrieved 2007-11-13 from http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.0:1:2695.pali).
6. Majjhima Nikaya 56, To Upali, verse 18.Bhikkhu Nanamoli & Bhikku Bodhi.
7. See, for instance, Bullitt (2005). http://www.accesstoinsight.org/ptf/dhamma/index.html
8. Burford 1994.
9. Regarding the use of the compound Pali term bodhipakkhiyā dhammā in the canonical discourses, based on a search of the Sinhala SLTP tipitaka using the La Trobe University search engine at "Archived copy". Archived from the original on 2007-09-27. https://web.archive.org/web/20070927001234/http://www.chaf.lib.latrobe.edu.au/dcd/pali.htm. Retrieved 2007-11-21. , the term bodhipakkhiyā dhammā (and its variant spellings and declensions) was found in following nine discourses in the Sutta Pitaka: DN 27 (Aggañña Sutta) SN 48.51 (Sālā Sutta) SN 48.55 (Sāra Sutta) SN 48.67 (Rukkha Sutta) AN 5.56 (Upajjhāya Sutta) AN 6.17 (Kusala Sutta or Soppa Sutta) AN 9.1 (Sambodhipakkhiya Sutta) Iti. 82 (Devasadda Sutta) Iti. 97 (Kalyāṇasīla Sutta) The Digha Nikaya (DN 27) and Itivuttaka (Iti., 82, 97) discourses each refer to "seven" (satta) factors of enlightenment. In his translation of DN 27, Walshe (1995, pp. 415 para. 30, 605 n. 854) interprets the "seven" to refer to the seven enlightenment factors (satta bojjhaṅgā) described in the Mahasatipatthana Sutta (DN 22). Conversely, in their translations of the Itivuttaka discourses, Ireland (1997) and Thanissaro (2001) interpret the "seven" as referring to the "seven groups of" or "seven [sets of]" factors of enlightenment, respectively. None of these three discourses themselves explicitly identifies which seven factors or sets of factors are being referenced. Moreover, the Anguttara Nikaya (AN 5.56, 6.17, 9.1) discourses neither numerically quantify nor elaborate upon the terms bodhipakkhiyānaṃ dhammānaṃ, bodhapakkhiyānaṃ dhammānaṃ or sambodhipakkhiyānaṃ ... dhammānaṃ (respectively). Uniquely, in the three discourses from the Samyutta Nikaya (48.51, 48.55, 48.57), all three explicitly associate the term bodhipakkhiyā dhammā (and variant spellings) solely with the five faculties (indriya) of faith, energy, mindfulness, concentration and wisdom (Bodhi, 2000, p. 1695). Perhaps summing up the vagueness and apparent inconsistencies in these identified discourses and their translations, in an end note to the Sālā Sutta (SN 48.51) Bodhi (2000, p. 1937 n. 235) comments: "In the commentaries bodhipakkhiyā dhammā is the umbrella term for the seven sets of training factors repeatedly taught by the Buddha, but in the suttas the expression has a more flexible, less technical meaning." Bodhi then refers to Gethin (1992), pp. 289-98, for further discussion.
10. For a survey of references to these qualities, see, for instance, Rhys Davids & Stede (1921–25), p. 491, entries on "bodha," available at http://dsalsrv02.uchicago.edu/cgi-bin/philologic/getobject.pl?c.2:1:3372.pali (retrieved 2015-10-12), and on "bodhi," available at http://dsalsrv02.uchicago.edu/cgi-bin/philologic/getobject.pl?c.2:1:3377.pali (retrieved 2015-11-12). Bodhi (2000), pp. 1485–86, notes: "In the Buddhist exegetical tradition, beginning very soon after the age of the canon, these seven sets are known as the thirty-seven aids to enlightenment (sattatiṃsa bodhipakkhiyā dhammā). Although this term is not used in the Nikāyas themselves as a collective appellation for the seven sets, the sets themselves frequently appear in the Nikāyas as a compendium of the practice leading to enlightenment."
11. http://www.accesstoinsight.org/lib/authors/thanissaro/wings/index.html
12. Gunaratana 1994, p. 143-174.
13. Losangsamten, Introduction to the Buddhist Path http://www.losangsamten.com/sadhana/04_intro_buddhist_path_5_paths.pdf
14. Robert E. Buswell Jr., Donald S. Lopez Jr.; The Princeton Dictionary of Buddhism: pañcamarga
15. Sutra Translation Committee of the United States and Canada 1998.
16. Tsong Khapa 2003.
17. A comparison may be made with the "Role theory" of Hjalmar Sundén, which describes how identification with a religious figure can lead to conversion. See (in Dutch) N. Hijweege (1994, Bekering in de gereformeerde gezindte, which describes how the story of Paulus conversion on the road to Damascus serves as an example of the "ideal-conversion" in orthodox Protestant churches.
18. yongs su dag pa bzhi (accessed: January 3, 2008) http://www.websters-online-dictionary.org/translation/Tibetan+%2528Transliterated%2529/yongs+dag+bzhi
19. Yuthok 1997, p. 27.
20. Kalachakranet (2006), Tantric Practice (Source: January 3, 2008) http://buddhism.kalachakranet.org/tantra_practice.html
21. Harding 1996, p. 19.
22. Snelling 1987, p. 116.
23. Harding 1996, p. 17.
24. Harding 1996, p. 16-20.
25. Ray 2001, p. 261.
26. Namgyal 2006, p. 463.
27. McRae 2003, p. 123.
28. Buswell 1993, p. 234.
29. Gregory 1991.
30. Buswell 1991, p. 240-241.
31. Kapleau 1989.
32. Yen 2006, p. 54).
33. Low 2006.
34. The Five Ranks of Tozan http://awakeningtoreality.blogspot.com/2008/02/tozan-ryokais-verses-on-five-ranks.html