>> Peter Masefield wrote:

PM> I am sorry to say that I do not entirely understand the question. The oral
PM> revelation, known as the anupubbikathaa, is constantly documented throughout the
PM> Nikaayas, though it should be added that many of the early editions of these texts,
PM> and their translations, by the Pali Text Society are so highly abbreviated, that
PM> this point frequently becomes lost on the casual reader.

Sorry am I for insufficient clarity of my question. Thank you very
much for your detailed description of anupubbikathaa (oral revelation).

As you have pointed out, the discourses were gelivered in different
manner to people in general, and to those who had already been enlightened
by means of such a progressive talk. Accordingly the results were
different, from attaining the level of stream-winner, or in another
terms, arising of the dustless, stainless Dhamma eye "Whatever is subject
to origination is all subject to cessation," as in case of
Suppabuddha, to full release from fermentation/effluents.

The latter cases are of special interest, since they embody the attainment
of the ultimate goal of Buddhist path. However reading the
suttas after which numerous monks were enlightened, like
Anatta-lakkhana, Aditta-pariyaya, or Chachakka, the casual reader
finds just some kind of philosophical dispute, and hardly progresses
an inch further on the Path. The compilers and translators, apparently
finding repetitions to be tiresome and uninteresting, just leave them
out.

So we may ask a question: how exactly the listeners attained full
release from aasavas (fermentation/affluents), and what was the purpose
of the repetitions.

Some people may answer that full release was due to the personal
powers of Tathagata and that repetitions were used for memorizing of
the suttas. However such answers don't stand up to careful
examination: the suttas for attaining full or partial release have
characteristic patterns, and it is certain elements of them which are
repeated.

Investigating the famous Anatta-lakkhana sutta, or less known but more
detailed Chachakka sutta, we find that Buddha guided his disciples in
experiential exploration of khandhas (aggregates of clinging/becoming)
and salayatana (six senses). Apparently the advanced diciples, while
these suttas were given, were able to connect words of Buddha with
their personal experience. So when Buddha asked:
"How do you consider, monks -- Is form constant or inconstant?"
the monks were able to investigate their experience and give the
appropriate answer. The usual translation of 'ta.m ki.m ma~n~natha' as
'what do you think' gives the impression of theoretical discussion,
however the words went deeper.

So we can ask ourselves, can we read such suttas on a deeper level,
investigating the experience? And if we can do so at least with more
detailed suttas, such as Chachakka, will it give us a real progress on
the Path?

Metta,
Dimitry