Majjhima Nikaya - Complete Collection (152 Suttas)

📋 MN 1 Mūla-pariyāya

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1.1 (Ordinary person, assutavā puthujjano)

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1.1.1 (perceives [sañjānāti] form as form, conceives wrong ideas and identity around form)

1.1.2 (why? Because they don’t completely understand [A-pariññātaṃ] form)

1.2 (The trainee, sekha, an ariya but not an arahant yet)

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1.2.1 (directly knows [abhijānāti] form as form, but still working on not conceiving wrong ideas and identity around form)

1.2.2 (why? so they can completely understand [Pariññātaṃ] form)

1.3 (THE ARAHANT—I: completely understands [Pariññātaṃ])

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1.3.1 (directly knows [abhijānāti] form as form, they do not conceive wrong ideas and identity around form)

1.3.2 (why? Because they have completely understood [Pariññātaṃ] form)

1.4 (THE ARAHANT—II: free of greed)

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1.4.1 (directly knows [abhijānāti] form as form, they do not conceive wrong ideas and identity around form)

1.4.2 (why? Because they’re free of greed due to the ending of greed.)

1.5 (THE ARAHANT—III: free of aversion)

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1.5.1 (directly knows [abhijānāti] form as form, they do not conceive wrong ideas and identity around form)

1.5.2 (why? Because they’re free of hate due to the ending of hate.)

1.6 (THE ARAHANT—IV: free of delusion)

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1.6.1 (directly knows [abhijānāti] form as form, they do not conceive wrong ideas and identity around form)

1.6.2 (why? Because they’re free of delusion due to the ending of delusion.)

1.7 (THE TATHĀGATA— completely understand [Pariññātaṃ] to the end)

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1.7.1 (directly knows form as form, they do not conceive wrong ideas and identity around form)

1.7.2 (why? Because the Realized One has completely understood it to the end)

1.8 (THE TATHĀGATA II— understood that relishing is the root of suffering)

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1.8.1 (directly knows form as form, they do not conceive wrong ideas and identity around form)

1.8.2 (why? Because he has understood that relishing is the root of suffering,)

1.9 (Unusual conclusion: monks are unhappy instead of delighted with discourse)

📋 MN 2 Sabb-āsava

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2.1 (asinine-inclinations Given Up by Seeing )

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2.1.1 (And what are the Dharmas they shouldn’t focus on but they do? )

2.1.2 (And what are the Dharmas they should focus on but they don’t? )

2.1.3 (When they attend improperly in this way, one of six views arises in them. )

2.1.4 (an educated noble-one's-disciple … does the opposite )

2.2 (asinine-inclinations Given Up by Restraint – same as right effort part 1)

2.3 (asinine-inclinations Given Up by Using )

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2.3.1 (Robes to ward off cold and heat, mosquitos...)

2.3.2 (Almsfood not for entertainment, but as fuel to sustain holy life…)

2.3.3 (Lodgings to ward off cold and heat, mosquitos …)

2.3.4 (Medicine only for good health…)

2.4 (asinine-inclinations Given Up by Enduring )

2.5 (asinine-inclinations Given Up by Avoiding )

2.6 (asinine-inclinations Given Up by Dispelling - right effort part 2)

2.7 (asinine-inclinations Given Up by Developing - same as right effort part 3)

2.8 (conclusion)

📋 MN 3 Dhamma-dāyāda

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3.1 (Buddha tells monks to be heirs in Dharma, not material things)

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3.1.1 (example of Buddha giving leftover food to monks)

3.1.2 (first monk turns down offer, goes hungry)

3.1.3 (second monk accepts food)

3.1.4 (Buddha praises first monk, because it conduces to few wishes)

3.2 (buddha finishes talk, sariputta talks on judicious-seclusion)

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3.2.1 (senior monks do not train in judicious-seclusion)

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3.2.1.1 (a. disciples don’t follow teacher’s example in judicious-seclusion)

3.2.1.2 (b. don’t give up what the Teacher tells them to)

3.2.1.3 (c. indulgent and slack, leaders in backsliding, neglecting judicious-seclusion)

3.2.2 (middle monks likewise as senior…)

3.2.3 (junior monks likewise as senior…)

3.2.4 (senior monks do train in judicious-seclusion)

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3.2.4.1 (a. disciples do follow teacher’s example in judicious-seclusion)

3.2.4.2 (b. do give up what the Teacher tells them to)

3.2.4.3 (c. not these: indulgent and slack, leaders in backsliding, neglecting judicious-seclusion)

3.2.5 (middle monks likewise as senior…)

3.2.6 (junior monks likewise as senior…)

3.3 (8aam is middle way to remove greed and hate)

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3.3.2 (list of other faults middle way removes)

3.4 (conclusion: monks happy with Sariputta’s talk)

📋 MN 4 Bhaya-bherava

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4.3 (all the reasons Buddha doesn’t have fear living in wilderness)

4.4 (Buddha picked days of the month especially fearful to test himself)

4.5 (seven {{__7sb}} awakening factor sequence activated)

4.6 (STED four jhāna formula = samādhi awakening factor)

4.7 (imperturbable version of 4th jhāna = upekkha awakening factor)

4.8 (using that samādhi realize the te-vijja 3 higher knowledges)

4.9 (Brahmin wonders if Gotama is not free of defilements since he still frequents wilderness )

📋 MN 5 Anaṅgaṇa

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5.1 (Sāriputta gives talk: there are 4 types of people…)

5.2 (Mahāmoggallāna ask him why one type better)

5.3 (But what is ‘blemish’ a term for?” )

5.4 (suppose monk with blemish lives secluded, he’s still not respected)

5.5 (an unblemished monk gets respect)

5.6 (simile occurs to Mahāmoggallāna )

📋 MN 6 Ākaṅkheyyasutta

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6.1 ( “monks, live by the ethical precepts and the monastic code...see danger in slightest fault)

6.2 (seventeen things a monk might wish for)

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6.2.1 (‘May I be liked and approved by my spiritual companions)

6.2.2 ( ‘May I receive robes, alms-food, lodgings, and medicines )

6.2.3 (‘May the services of those whose robes,… I enjoy be very fruitful and beneficial for them.’ )

6.2.4 ( ‘When deceased family and relatives who have passed away recollect me with a confident mind)

6.2.5 ( ‘May I prevail over desire and discontent,)

6.2.6 (‘May I prevail over fear and terror,)

6.2.7 (‘May I get the four jhānas easily )

6.2.8 ( ‘May I have direct meditative experience of the peaceful liberations that are formless)

6.2.9 ( ‘May I become a stream-enterer)

6.2.10 (‘May I become a once-returner, )

6.2.11 (‘May I become a non-returner, )

6.2.12 (‘May I wield the many kinds of psychic power:)

6.2.13 (divine ear)

6.2.14 (mind reading)

6.2.15 (recall past lives)

6.2.16 (divine eye)

6.2.17 (arahant)

6.3 (conclusion: repeat intro)

📋 MN 7 Vattha

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7.1 (Buddha’s simile of cloth’s ability to take dye ↔ mind with corruptions)

7.2 (corruptions of the mind: Covetousness, ill will,... vanity, negligence)

7.3 (having given up these corruptions of the mind,)

7.4 ( they have experiential confidence in the Buddha, Dhamma, Sangha)

7.5 (launch seven awakening factor sequence)

7.6 (such a monk eats fine food without getting corrupted ↔ simile of cloth call back)

7.7 (does {{__4bv}} divine abidings)

7.8 (becomes arahant)

7.9 (brahmin Bhāradvāja asks Buddha if bathing in river purifies them)

7.10 (buddha replies in verse)

7.11 (brahmin Bhāradvāja ordains and becomes arahant not long after)

📋 MN 8 Sallekha

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8.0 (Many wrong views on self and world)

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8.0.3 (how to give up those wrong views? Seeing not mine, not self...)

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8.0.8.1 (1st jhāna is pleasant dwelling, not self-effacement)

8.0.8.2 (2nd jhāna is pleasant dwelling, not self-effacement)

8.0.8.3 (3rd jhāna is pleasant dwelling, not self-effacement)

8.0.8.4 (4th jhāna is pleasant dwelling, not self-effacement)

8.0.8.5 (dimension of infinite space is peaceful dwelling, not self-effacement)

8.0.8.6 (dimension of infinite consciousness is peaceful dwelling, not self-effacement)

8.0.8.7 (dimension of nothingness is peaceful dwelling, not self-effacement)

8.0.8.8 (dimension of neither perception nor non perception is peaceful dwelling, not self-effacement)

8.1 (Sallekhapariyāya: The Exposition of Self-Effacement, list 44 ways)

8.2 (Cittupapādapariyāya: Giving Rise to the Thought)

8.3 (Parikkamanapariyāya: A Way Around)

8.4 (Uparibhāgapariyāya: Going Up)

8.5 (Pari-nibbāna-pariyāya: The Exposition by Nirvana)

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8.5.3 (if you’re not nirvana’d you can’t liberate others ↔ if you stuck in mud, can’t pull out others)

8.6 (conclusion)

📋 MN 9 Sammā-diṭṭhi

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9.1 (noble-one's-disciple understands unskillful, … the skillful and its root.)

9.2 (understands fuel, its origin, its cessation, and the practice that leads to its cessation.)

9.3 ( understands suffering, its origin, its cessation, and the practice that leads to it)

9.4 (understands old age and death, their origin, their cessation, and the practice that leads to it)

9.5 (understands rebirth, its origin, its cessation, and the practice that leads to it)

9.6 (understands continued existence, its origin, its cessation, and the practice that leads to it)

9.7 (understands grasping, its origin, its cessation, and the practice that leads to it)

9.8 (understands craving, its origin, its cessation, and the practice that leads to it)

9.9 (understands feeling, its origin,…)

9.10 (understands contact, its origin,…)

9.11 (understands the six sense fields, their origin,…)

9.12 (understands name and form, their origin,…)

9.13 (understands consciousness, its origin,…)

9.14 (understands co-activities, their origin, …)

9.15 (understands ignorance, its origin, …)

9.16 (noble-one's-disciple understands asinine-inclination, its origin, its cessation, and the practice that leads to its cessation)

📋 MN 11 Cūḷa-sīhanāda

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11.3 (‘There are four things explained by the Blessed One, who knows and sees)

11.4 (other religions also have confidence in the Teacher, their Dharma, precepts…)

11.5 (monks, there are these two views:)

11.6 (There are these four kinds of grasping.)

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11.6.1 (other religions only partially understand some graspings)

11.6.2 (other religions only partially understand some graspings)

11.6.3 (other religions only partially understand some graspings)

11.6.4 (other religions only partially understand some graspings)

11.6.5 (Buddha has complete understanding of all kinds of grasping)

11.7 (What is source, origin,...of four kinds of grasping?)

11.8 (conclusion: giving up ignorance leads to arahantship)

📋 MN 12 Mahā-sīhanāda

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12.2 (The Realized One possesses ten powers)

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12.2.1 (understands the possible as possible)

12.2.2 (understands karma effects and their causes)

12.2.3 (understands where all paths of practice lead.)

12.2.4 (understands the world with its many and diverse elements.)

12.2.5 (understands the diverse beliefs of sentient beings.)

12.2.6 (understands the faculties of other sentient beings by mind reading)

12.2.7 (understands corruption, cleansing, and emergence regarding the jhānas, liberations,)

12.2.8 (recollection of past lives)

12.2.9 (divine eye)

12.2.10 (destruction of asinine-inclinations)

12.3 (Sāriputta, a Realized One has four kinds of self-assurance)

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12.4 (Sāriputta, there are these eight assemblies.)

12.5 (Sāriputta, there are these four kinds of reproduction.)

12.6 (THE FIVE DESTINATIONS AND NIBBĀNA)

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12.6.1 (hell)

12.6.2 (animal realm)

12.6.3 (ghost realm)

12.6.4 (human realm)

12.6.5 (heavenly realm)

12.6.6 (nirvana)

12.7 (THE BODHISATTA’S AUSTERITIES)

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12.7.1 (rough living)

12.7.2 (shunning)

12.7.3 (seclusion)

12.7.4 (eating of most unnatural things)

📋 MN 13 Mahā-dukkha-k-khandha

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13.0 (wanderers ask Buddha...)

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13.0.1 (what is difference between his way of teaching rūpa, vedana, 5kg )

13.0.2 (heterodox 5kg can’t answer ‘gratification, danger, escape’ )

13.1 (kāmānaṃ = sensual pleasures )

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13.1.1 (What is gratification of sensual pleasure? STED 5kg )

13.1.2 (What is drawback of sensual pleasure?)

13.1.3 (What is escape from sensual pleasure? Remove chanda + rāga)

13.2 (Rūpa = material form [1st of 5 aggregates])

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13.2.1 (What is gratification of material-form? Compared to 16 year old girl at peak of beauty)

13.2.2 (What is drawback of material-form? Compared to 16 year old girl at different stages of life )

13.2.3 (What is escape from material-form? Remove chanda + rāga for rūpa)

13.3 (Vedana/sensations)

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13.3.1 (What is gratification of vedana/sensations? The 4 jhānas that abide in intentions non afflicting to self and others)

13.3.2 (What is drawback of vedana/sensations? Anicca + dukkha)

13.3.3 (What is escape from vedana/sensations? Removing chanda and rāga)

13.5 (conclusion: heterodox does not truly understand (yatha bhuta))

📋 MN 14 Cūḷa-dukkha-k-khandha

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14.1 (disciples of Nobles find sensual pleasures tempting until they get jhāna)

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14.1.2 (Even the Buddha!)

14.2 (What is gratification of sensual pleasure? STED 5kg )

14.3 (What is drawback of sensual pleasure?)

14.4 (Jain leader Nataputta claims to have continous omniscience)

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14.4.2 (wrong view: they believe self mortification is the way to purify bad karma)

14.5 (Who lives in greater pleasure, Buddha or the king?)

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14.5.2 (Buddha can meditate in pleasure for 1 to 7 days continuously )

📋 MN 15 Anumāna

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15.1 (Moggallana gives talk on what dharma [qualities] some monks possess that prevent them from taking constructive criticism/admonishment?)

15.2 (And what are the dharmas that make them easy to admonish?)

15.3 (‘I will not fall under the sway of wicked desires.’)

15.4 (‘Do I have wicked desires?)

15.5 (simile of looking in mirror looking for blemish)

📋 MN 16 Ceto-khila

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16.1 (Buddha said: when a monk has not given up five kinds of emotional barrenness and cut off five emotional shackles they won’t improve)

16.2 (five kinds of emotional barrenness they haven’t given up?)

16.3 (five emotional shackles they haven’t cut off?)

16.4 (five kinds of emotional barrenness they’ve given up?)

16.5 (five emotional shackles they’ve cut off?)

16.6 (giving up 5 barreness, they develop {{__4ip}} iddhi-pada)

16.7 (simile of chicks breaking out of eggshell)

📋 MN 17 Vana-pattha

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17.4 (four types of ease in acquiring requisites)

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17.4.1 (case 1: everything difficult)

17.4.2 (case 2: 4 requisites easy to obtain)

17.4.3 (case 3: good progress, but hard to get 4 requisites)

17.4.4 (case 4: good progress, easy to get 4 requisites)

17.10 (same 4 types applied to other dependents instead of jungle

📋 MN 18 Madhu-piṇḍika

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18.1 (buddha talks to dandapani )

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18.1.1 (monks ask buddha to clarify, he only gives brief statement )

18.1.2 (monks ask maha kaccana to expand on brief statement )

18.3 (mahā-kaccāna expands Buddha’s brief statement in detail)

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18.3.1 (Dependent origination of proliferation sequence)

18.3.2 (Proliferation sequence phrased slightly differently)

18.3.3 (Cessation of proliferation sequence)

18.5 (mahā-kaccāna closing statement)

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18.5.1 (buddha stamps seal of approval on mahā-kaccāna explanation)

18.5.2 (conclusion)

18.100 commentary

📋 MN 19 dve-dhā-vitakka

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19.1 (divide thoughts into 2 groups, good and bad)

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19.1.1 (bad: 3 counterparts of right resolve)

19.1.2 (good: 3 parts of right resolve)

19.2 (how to handle 3 types of wrong thoughts)

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19.2.1 (kāma vitakko)

19.2.2 (byāpāda vitakko)

19.2.3 (vihiṃsā vitakko)

19.2.10 (V&V quality of thinking “bends” mind into habit)

19.2.11 (simile of cowherd busy)

19.3 (how to handle 3 types of good thoughts)

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19.3.1 (renunciation in opposition to kāma/lust)

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19.3.1.3 (first jhāna blocked by tired body)

19.3.1.5 (code phrase for “attempt 4 jhānas”)

19.3.2 (non ill will in opposition to ill will)

19.3.3 (non harm in opposition to harm)

19.3.10 (reiteration: quality of V&V thinking “bends” mind into habit)

19.3.11 (simile of cowherd relaxed in jhāna)

19.4 (code phrase for successful entry into 4 jhānas)

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19.4.1 (STED 4 jhānas)

19.5 (Buddhist redefinition of Brahmin 3 Vedas (te-vijja))

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19.5.1 (STED 6ab#4: recollection of past lives)

19.5.2 (STED 6ab#5: divine eye: sees where beings are reborn according to kamma)

19.5.3 (STED 6ab#6: arahantship)

19.6 (simile: mara wants to kill deer, buddha wants to lead them to safety)

📋 MN 20 Vitakka-saṇṭhāna

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20.5 (Adhicitta = syn.of samādhi, 5 nimittas are methods to remove unwanted thoughts)

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20.5.1 (Replace unskillful with skillful thought ↔ fine peg replace coarse one)

20.5.2 (Seeing danger in un-skilful ↔ wear carcass around neck)

20.5.3 (Forget, give no attention ↔ close eyes, don’t see)

20.5.4 (Progressive slow down ↔ walking, standing...lying)

20.5.5 (Mind crush mind ↔ strong man crush weak one)

20.10 (conclusion)

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20.10.1 (brief summary of 5 methods)

20.10.5 (Master of thought thinks what he wants, doesn’t think what he doesn’t want)

📋 MN 21 Kakacū-’pama

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21.1 (monk Phagguna mixing with nuns too often)

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21.1.5 (if nuns criticized → give up desire and thoughts of lay life)

21.1.6 (if nuns criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)

21.1.7 (if nuns assaulted → give up desire and thoughts of lay life)

21.1.8 (if nuns assaulted → unaffected, no bad speech, karuṇa + metta, no secret hate)

21.1.9 (if you are criticized → give up desire and thoughts of lay life)

21.1.10 (if you are criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)

21.1.11 (if you are assaulted → give up desire and thoughts of lay life)

21.1.12 (if you are assaulted → unaffected, no bad speech, karuṇa + metta, no secret hate)

21.2 (Buddha used to be satisfied with monks)

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21.2.1 (eat in one session per day for good health)

21.2.2 (Buddha just prompted their rememberfulness, didn’t need to keep reminding them)

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21.2.2.1 (rememberfulness ↔ simile of expert chariot driver)

21.2.3 (do right effort, give up unskillful and develop skillful)

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21.2.3.1 (right effort ↔ simile of removing weeds to nurture sal grove)

21.3 (story of maid testing housewife with reputation of sweet temper)

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21.3.2 (test 1: maid gets up later than normal → housewife has angry words)

21.3.3 (test 2: maid gets up even later → housewife assaults maid)

21.3.4 (housewife getṣ new reputation of being fierce and foul tempered)

21.4 (sweet tempered monk ↔ fierce angry housewife)

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21.4.1 (monk not considered easy to admonish if they have ulterior motive for food, requisites)

21.4.2 (monk considered easy to admonish if their motive is respect for The Dharma)

21.4.5 (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)

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21.4.5.7 (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)

21.4.5.8 (then pervade critic with mind of metta)

21.4.5.9 (using that critic as basis, pervade entire world with metta via STED 4bv formula)

21.5 (simile of bucket collecting all of earth)

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21.5.5 (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)

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21.5.5.7 (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)

21.5.5.8 (then pervade critic with mind of metta)

21.5.5.9 (using that critic as basis, pervade entire world with metta via STED 4bv formula)

21.6 (simile of painting the sky)

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21.6.5 (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)

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21.6.5.7 (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)

21.6.5.8 (then pervade critic with mind of metta)

21.6.5.9 (using that critic as basis, pervade entire world with metta via STED 4bv formula)

21.7 (simile of torching ganges river)

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21.7.5 (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)

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21.7.5.7 (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)

21.7.5.8 (then pervade critic with mind of metta)

21.7.5.9 (using that critic as basis, pervade entire world with metta via STED 4bv formula)

21.8 (simile of catskin bag)

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21.8.5 (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)

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21.8.5.7 (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)

21.8.5.8 (then pervade critic with mind of metta)

21.8.5.9 (using that critic as basis, pervade entire world with metta via STED 4bv formula)

21.9 (simile of saw – even if killer bandits saw off your limbs)

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21.9.5 (even having a malevolent thought in reaction is not following Buddha’s teaching)

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21.9.5.7 (if monk is assaulted or maimed → unaffected, no bad speech, karuṇa + metta, no secret hate)

21.9.5.8 (then pervade killer with mind of metta)

21.9.5.9 (using that killer as basis, pervade entire world with metta via STED 4bv formula)

21.10 (conclusion: you should frequently reflect on simile of saw)

📋 MN 22 Alagaddū-’pama

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22.1 (Monk Ariṭtha's harmful view: What Buddha calls obstructions are not)

22.2 (unable to dissuade Ariṭṭha, monks go to Buddha )

22.3 (Buddha calls him a fool)

22.4 (Buddha asks monks if they misunderstand like Ariṭṭha)

22.5 (it’s not possible to perform sensual acts without sensual pleasures-perceptions-thoughts)

22.6 (wrong grasp of Dharma, for wrong motivations)

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22.6.2 (simile of grasping snake tail ↔ wrong grasp of Dharma)

22.8 (correct grasp of the Dharmas.)

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22.8.2 (simile of grasping snake neck ↔ correct grasp of Dharma)

22.9 (Dhamma ↔ simile of raft)

22.10 (six grounds for views)

22.15 (seeing impermanence, suffering, not self)

22.16 (disenchantment, dispassion, nirvana, arahant)

22.17 (In the past, as today, {{__only-dukkha}})

📋 MN 23 Vammika

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23.1 (deity asks monk Kassapa a strange riddle)

23.2 (Kassapa went to the Buddha to get answers to riddles on ant hill)

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23.2.1 (🐜‘ant-hill’ is)

23.2.2 (fuming at night and flaming by day is)

23.2.4 (brahmin, sage is)

23.2.6 (⚔️ sword, digging, is)

23.2.8 (bar is)

23.2.9 (🐸bullfrog is)

23.2.10 (forked path is)

23.2.11 (box is)

23.2.12 (🐢 tortoise is)

23.2.13 (🪓axe and block is)

23.2.14 (piece of flesh is)

23.2.15 (🐉dragon is)

23.100 commentary

📋 MN 24 Ratha-vinīta

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24.7 (Sāriputta goes to Puṇṇa and asks some questions)

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24.7.1 (for purification of ethics?”)

24.7.2 (for purification of mind?”)

24.7.3 (for purification of view?”)

24.7.4 (for going beyond doubt?”)

24.7.5 (purification of knowledge and vision of the variety of paths?”)

24.7.6 (purification of knowledge and vision of the practice?”)

24.7.7 (purification of knowledge and vision?”)

24.8 (Puṇṇa gives his answers)

24.9 (simile of 7 relay chariots)

24.10 (“In the same way, reverend, purification of ethics is only for the sake of purification of mind. …)

24.11 (conclusion: Sāriputta and Puṇṇa happy to meet for first time)

📋 MN 25 Nivāpa

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25.1 (first deer herd falls for fodder easily)

25.2 (second deer herd avoids bait, until they’re starving)

25.3 (third deer herd sets up lair near bait)

25.4 (fourth deer herd sets up lair at safe distance)

25.5 (meaning of simile)

▶

25.5.1 (first group of ascetics negligent)

25.5.2 (second group of ascetics eat simple food)

25.5.3 (third group of ascetics hold speculative views of world)

25.5.4 (fourth group of ascetics set up lair at safe distance)

25.6 (where can Māra and assembly not go? 4J + 9smd)

📋 MN 26 Pāsarāsi

▼

26.3 (monks sitting together should either discuss the Dharmas or keep {{__noble-silence}} noble silence)

26.4 (what is the ignoble search?)

26.5 (what is the noble search? )

▶

26.5.1 (teacher Āḷāra Kālāma)

26.5.2 (non Buddhist teachers also have {{__5ind}} faculties)

26.5.5 (teacher Uddaka, son of Rāma)

26.5.6 (Udaka also has {{__5ind}} faculties)

26.6 (Buddha investigates without teacher)

26.7 (Brahmā Sahampati asks Buddha to share Dharma)

26.8 (Buddha surveys world with divine eye and sees capable students)

26.9 (group of 5 monks, former companions)

26.10 (five kinds of sensual stimulation {{__5kg}})

26.11 (simile of hunter and deer trap ↔ Māra + 5kg sensual pleasures)

📋 MN 27 Cūḷa-hatthi-pad-opama

▼

27.2 (wanderer Pilotikai gives elephant footprint simile)

27.3 (brahmin Jāṇussoṇ tells Buddha about what wanderer said)

27.4 (Buddha says here is a more complete elephant simile)

27.5 (Buddha’s gradual training to nirvana)

27.6 (Buddha’s footprint ↔ elephant footprint)

27.7 (conclusion: brahmin Jāṇussoṇi becomes a lay follower)

📋 MN 28 Mahā-hatthipad-opama

▼

28.1 (Sariputta gives talk)

28.2 (of all animals, elephant’s footprint is biggest ↔ all skillful Dharmas fit in {{__4nt}})

28.3 (rūpa form aggregate consists of four primary elements)

28.4 (And what is the earth element?)

28.5 (And what is the water element?)

28.6 (And what is the fire element?)

28.7 (And what is the wind element?)

28.8 (rūpa/form of anatomical body parts ↔ building made of sticks, stones, space)

📋 MN 29 Mahā-sāropama

▼

29.1 (monk who ordains for right reasons becomes negligent)

29.2 (person who takes branches instead of heartwood ↔ negligent monk)

29.3 (monk develops ethics then becomes negligent)

29.4 (person who takes shoots instead of heartwood ↔ 2nd negligent monk)

29.5 (monk develops undistractible-lucidity then becomes negligent)

29.6 (person who takes bark instead of heartwood ↔ 3rd negligent monk)

29.7 (monk develops knowledge and vision then becomes negligent)

29.8 (person who takes softwood instead of heartwood ↔ 4th negligent monk)

29.9 (monk attains permanent liberation)

29.10 (person wants heartwood, gets it ↔ 5th monk liberated)

29.11 (spiritual life is not lived for the sake of possessions, honor,… knowledge & vision)

📋 MN 30 Cūḷa-sāropama

▼

30.1 (person in need of heartwood takes branches and leaves)

30.2 (person in need of heartwood cuts off shoots)

30.3 (person in need of heartwood takes bark)

30.4 (person in need of heartwood takes softwood)

30.5 (person in need of heartwood find it, knows it, gets it)

30.6 (monk ordains, becomes negligent ↔ takes branches and leaves)

30.7 (monk develops ethics, becomes negligent ↔ takes shoots instead of heartwood)

30.8 (monk develops samādhi, becomes negligent ↔ takes bark instead of heartwood)

30.9 (monk develops knowledge and vision, becomes negligent ↔ takes softwood instead of heartwood)

30.10 (monk assiduously develops things better than knowledge and vision)

30.11 (four jhānas are better than knowledge and vision)

30.15 (four formless attainments are better than knowledge and vision)

30.19 (cessation of perception and feeling + arahantship is better than knowledge and vision)

30.20 (unclear if heartwood only refers to the one who is arahant or any of the lower 8 samādhi attainments and not arahant)

📋 MN 31 Cūḷa-gosiṅga

▼

31.1 (Buddha visits Anuruddha, Nandiya and Kimbila)

31.2 (Anuruddha tells Buddha how the 3 of them live harmoniously)

31.3 (Buddha asks them if they achieved in superhuman distinctions)

31.4 (Then the native spirit Dīgha Parajana visits Buddha)

📋 MN 32 Mahā-gosiṅga

▼

32.1 (several famous senior disciples get together)

32.2 (Sāriputta asks each to describe their ideal monk)

32.3 (Ānānda → learned monk, teaches widely)

32.4 (Revata → monk who enjoys solitude and mastery of samādhi)

32.5 (Anuruddha → monk who has powerful divine eye)

32.6 (mahākassapa → monk who is content with little, mastery of whole Dharma program)

32.7 (Mahāmoggallāna → monk enjoys Dhamma discussion with back and forth questioning)

32.8 (Sāriputta → master of mind, abides in any attainment any time like king picking out outfit)

32.9 (monks report back to Buddha their conversation)

32.10 (Buddha tells them his ideal monk → doesn’t get up from sitting until they attain arahantship)

📋 MN 33 Mahā-gopālaka

▼

33.1 (unskilled cowherd with 11 factors can’t maintain herd of cattle)

33.2 (unskilled monk with 11 dharmas can’t accomplish Dharma and training)

▶

33.2.1 (And how does a monk not know form?)

33.2.2 (And how is a monk not skilled in characteristics?)

33.2.3 (And how does a monk not pick out flies’ eggs?)

33.2.4 (And how does a monk not dress wounds?)

33.2.5 (And how does a monk not smoke out pests?)

33.2.6 (And how does a monk not know the ford?)

33.2.7 (And how does a monk not know satisfaction?)

33.2.8 (And how does a monk not know the trail?)

33.2.9 (And how is a monk not skilled in pastures?)

33.2.10 (And how does a monk milk dry?)

33.2.11 (And how does a monk not show extra respect to senior monks)

33.3 (skilled cowherd with 11 factors can maintain herd of cattle)

33.4 (skilled monk with 11 dharmas can accomplish Dharma and training)

📋 MN 34 Cūḷa-gopālaka

▼

34.1 (unintelligent cowherd simile)

34.2 (certain brahmins and ascetics)

34.3 (intelligent cowherd simile)

34.4 (Buddha’s sangha)

📋 MN 35 Cūḷa-saccaka

▼

35.1 (Saccaka brags he can easily defeat Buddha in debate)

35.2 (Saccaka meets the Buddha)

35.3 (the spirit Vajirapāṇi threatens to split Saccaka’s head open with thunderbolt)

35.4 (Buddha goes through {{__5uk}} aggregates asking which one is self)

35.5 (Buddha isn’t sweating, gives simile of heartwood + hollow banana tree)

35.6 (Licchavi Dummukha joins in making fun of Saccaka with simile of crab)

35.7 (Buddha describes his Dhamma of not self culiminating in arahant)

35.8 (saccaka invites Buddha and monks to meal, gets merit)

📋 MN 36 Mahā-saccaka

▼

36.1 (What is developed body and mind?)

▶

36.1.1 (outsider un/developed body & mind)

36.1.2 (outsider developed body & mind)

36.1.3 (buddha definition undeveloped body & mind)

36.1.4 (buddha definition developed body & mind)

36.2 (buddha’s story of asceticism before awakening)

▶

36.2.2 (learned samādhi of nothingsness from āḷāra kālāma)

36.2.4 (outsiders also have 5ind (indria)!)

36.2.4 (learned samādhi of neither perception nor non perception from rāma-putta)

36.2.6 (3 similes of fire sticks)

36.2.8 (established mindfulness, unmuddled, but too much energy)

36.2.10 ([wrong] jhāna of holding the breath)

36.2.12 (decrease food intake)

36.3 (recall first jhāna experience as boy)

▶

36.3.2 (eat some food for enough energy to do 4j)

36.4 (with imperturbable 4th jhana samadhi, reach 3 higher knowledges)

36.5 (Buddha always in samādhi that is jhāna quality after giving dhamma talk)

📋 MN 37 Cūḷa-taṇhā-saṅkhaya

▼

37.1 (Sakka, lord of gods, asks Buddha for brief summary of holy life)

37.2 (Mahāmoggallāna visits heaven to check on Sakka)

37.3 (Mahāmoggallāna shakes the palace to inspire assiduity)

37.4 (Mahāmoggallāna quizzes Sakka on Buddha’s talk)

37.5 (Mahāmoggallāna visits Buddha, Buddha gives same talk again (3rd time))

📋 MN 38 Mahā-taṇhā-saṅkhaya

▼

38.1 (Sāti, the fisherman’s son, had view consciousness is what reincarnates)

38.2 (Buddha calls Sāti a fool)

38.3 (Buddha checks with monks to make sure they have correct view)

38.4 (Consciousness is reckoned according to the specific conditions)

38.5 (simile of types of fire with different fuels)

38.8 (four nutriments)

38.9 (as it relates to {{__12ps}} dependent origination)

38.12 (knowing and seeing 12ps, would you speculate about past and future soul?)

38.14 (embryo, mother, father, rebirth, origin of suffering)

38.15 (ordaining, holy life, gradual training)

📋 MN 39 Mahā-assapura

▼

39.1 (shame and fear of wrong doing)

39.2 (bodily, vocal, mental behavior, livelihood pure, open, not secretive, not inconsistent)

39.3 (guarding the sense doors)

39.4 (eating the right way)

39.5 (wakefulness, sleeping 4 hrs. per night)

39.6 (S&S remembering and applying Dharma and lucid-discerning in all postures and activities)

39.7 (removing {{__5niv}} hindrances and similes)

39.8 (four jhānas and similes)

39.9 (three higher knowedges and similes)

39.10 (earning the title of ascetic or brahmin)

📋 MN 40 Cūḷa-assapura

▼

40.1 (monks should live up to title ‘ascetic’)

40.2 (how do monks not live up to ‘ascetic’)

40.3 (monks living like proper ascetic do this)

▶

40.3.1 (7sb awakening factor sequence)

40.3.2 (4bv brahma viharas takes place where 4j jhanas usually does)

40.3.3 (simile of lotus pond with missing piti sukha reference)

📋 MN 41 Sāleyyaka

▼

41.1 (why are some people reborn in good or bad place?)

41.2 (immoral conduct threefold by way of body)

41.3 (immoral conduct fourfold by way of speech)

41.4 (immoral conduct threefold by way of mind)

41.5 (moral conduct threefold by way of body)

41.6 (moral conduct fourfold by way of speech)

41.7 (moral conduct threefold by way of mind)

41.10 (good people can aim for heavenly realms)

41.11 (better yet, they can aim for nirvana)

📋 MN 42 Verañjaka

▼

42.1 (rest of sutta same as {{_MN 41}})

📋 MN 43 mahā-vedalla

▼

43.1 (Pañña: Discernment. Sees 4nt or not)

43.2 (Viññāṇa: Consciousness)

▶

43.2.1 (defined in terms of cognizing 3 types of vedana)

43.2.2 (viññāṇa can not be separated from pañña)

43.2.3 (viññāña should be known, pañña developed)

43.3 (vedana: sensation. Senses sukha, dukkha, neither)

43.4 (sañña: Perception)

▶

43.4.1 (perceives 5 colors)

43.4.2 (sañña can not be separted from vedana)

43.5 (What can mind divorced from 5 indriya/bodily senses know?)

▶

43.5.1 (3 formless attainments can be known, 4 jhānas conspicuously absent!)

43.6 (Eye of Discernment)

▶

43.6.2 (purpose is abhiñña and understanding meaning)

43.7 (Right View)

43.8 (bhava: Becoming)

43.9 (1st Jhāna. Has 5 factors, gives up 5 hindrances)

43.10 (5 indriya: faculties)

43.15 (āyu-saṅkhārā: Vitality fabrications)

43.20 (ceto-vimutti: Awareness-release)

▶

43.20.1 (a-dukkham-a-sukham ceto-vimutti: fourth jhāna Is necessary condition)

43.20.2 (animittā ceto-vimutti: sign-less Awareness-release)

43.20.3 (emerge from animittā ceto-vimutti)

43.20.4 (4 kinds of ceto vimutti, how they differ?)

▶

43.20.4.1 (appamāṇā cetovimutti = 4bv brahma vihāra)

43.20.4.2 (ākiñcaññā ceto vimutti = STED dimension of nothingness formula)

43.20.4.3 (suññatā cetovimutti = See forest, hut, empty of atta/self)

43.20.4.4 (animittā cetovimutti: STED animitta formula)

43.20.10 (how 4 ceto vimutti are the same – rāga, dosa, moha are the limit/measures)

📋 MN 44 cūḷa-vedalla

▼

44.1 (Self-identification)

44.2 (The Noble Eightfold Path)

44.3 (samādhi-khandha)

44.4 (samādhi, -nimittā,-parikkhārā,-bhāvanā)

44.5 (Fabrications: bodily, voice, mind)

44.6 (saññā-vedayita-nirodha-samāpatti)

44.7 (vedana)

44.8 (conclusion)

📋 MN 45 Cūḷa-dhamma-samādāna

▼

45.4 Four permutations of practice style and rebirth

▶

45.4.1 (pleasure now (5 sensual pleasure strings), future pain (reborn in lower realm))

▶

45.4.1.5 (sensual pleasure compared to creeper that kills tree)

45.4.2 (Painful now (useless austerities), future pain (reborn in lower realm))

45.4.3 (Painful now (resist urge of 5niv), future pleasure (reborn in deva realm))

45.4.4 (Pleasure now (4j jhanas), pleasure future (rebirth in deva realm))

📋 MN 46 Mahā-dhamma-samādāna

▼

46.1 (beings want good to come and bad to go)

▶

46.1.1 (but the opposite happens. Why?)

46.1.2 (ordinary person cultivates wrong)

46.1.3 (educated disciple cultivates right)

46.2 (there are 4 permutations of Dharma and future result)

▶

46.2.1 (pain now and pain future for ignoramus)

46.2.2 (pleasure now and pain future for ignoramus)

46.2.3 (pain now and pleasure future for ignoramus)

46.2.4 (pleasure now and pleasure future for ignoramus)

46.3 (four permutations for wise person)

▶

46.3.1 (pain now and pain future for wise)

46.3.2 (pleasure now and pain future for wise)

46.3.3 (pain now and pleasure future for wise)

46.3.4 (pleasure now and pleasure future for wise)

46.4 (four permutation details)

▶

46.4.1 (pain now and pain future: wrong action, speech, view)

46.4.2 (pleasure now and pain future: wrong action, speech, view)

46.4.3 (pain now and pleasure future: abstain from wrong action, speech, view)

46.4.4 (pleasure now and pleasure future: abstain from wrong action, speech, view)

46.5 (four similes)

▶

46.5.1 (bitter gourd mixed with poison)

46.5.2 (bronze cup of beverage)

46.5.3 (fermented urine with medicine)

46.5.4 (honey, ghee, molasses)

46.6 (conclusion: way that is pleasant now and future ↔ rain season sky sun dispels dark)

▶

46.6.1 (Buddha critical of wrong Dharmas of other religions)

📋 MN 47 Vīmaṃsaka

▼

47.1 (nothing corrupt can be seen or heard in the Realized One.)

47.2 (nothing mixed can be seen or heard in the Realized One.)

47.3 (clean things can be seen and heard in the Realized One.)

47.4 (the venerable attained this skillful state a long time ago, not just recently.)

47.5 (those dangers are not found in that venerable monk who has achieved fame and renown.)

47.6 (reason they don’t indulge in sensual pleasures is that greed has ended.)

47.10 (‘But what reasons does the venerable have for saying this?’)

📋 MN 48 Kosambiya

▼

48.0 (monks of kosambiya arguing)

48.1 (6 warm hearted Dharmas)

48.2 (noble view and 7 factors of stream entry)

▶

48.2.1 (Knowledge of overcoming 5niv and speculative views )

48.2.2 (Does using noble view get you samatha and nirvana? )

48.2.3 (Non Buddhists do not have this noble view)

48.2.4 (Only capable of minor vinaya offense )

48.2.5 (Even with duties, still devoted to sila, samādhi, panna )

48.2.6 (Listening and contemplating Dharma with samādhi )

48.2.7 (Listening and contemplating Dharma with Samādhi and rejoicing)

48.3 (a disciple who has 7 factors is stream enterer)

📋 MN 49 Brahma-nimantanika

▼

49.1 (Brahma has wrong view that his world is permanent)

49.2 (Buddha uses psychic power to read Brahma’s mind, then visit Brahma realm)

49.3 (Buddha tells Brahma he’s ignorant)

49.4 (Māra possesses one of Brahma’s retinue to criticize Buddha)

49.5 (Buddha recognizes and calls out Māra)

49.6 (Brahma says to Buddha: other monks also thought they were beyond my power but were not)

49.7 (Buddha says to Brahma: Yes, I will be in your power if I attach to those things)

49.8 (Buddha’s verse describing Brahma’s power)

49.9 (Buddha tells Brahma he sees higher realms that Brahma can’t see)

▶

49.9.5 (Buddha knows everything as it actually is, as in MN 1)

49.9.7 (Viññāṇaṃ anidassanaṃ anantaṃ: consciousness that is infinite and radiant)

49.10 (Brahma tries to vanish from view of Buddha and fails)

49.11 (Buddha vanishes from Brahma’s view successfully)

▶

49.11.1 (Buddha uses psychic power to speak while invisible to Brahma and his assembly)

49.12 (Māra possesses someone again to persuade Buddha to stay silent and not teach Dhamma)

49.13 (Buddha sees through Māra’s agenda and fear of losing potential victims to nirvana)

49.14 (Conclusion: how sutta got named)

📋 MN 50 Māra-tajjanīya

▼

50.1 (moggallāna noticed māra had entered his belly)

50.2 (moggallāna tells māra in previous life he was māra who harrassed previous Buddha Kausandha)

50.3 (Venerable Sañjīva, while in cessation, was burned alive but impervious to fire)

50.4 (Māra Dūsī (Moggallāna) possesses minds of brahmins to criticize monks)

50.5 (Māra Dūsī then tries to flatter monks)

50.6 (Māra Dūsī instantly reborn in hell after drawing blood on chief disciple)

📋 MN 51 Kandaraka

▼

51.1 (all Buddhas’ sangha at best equals Gotama)

51.2 (monastics and lay people do {{__4sp}})

51.3 (humans are shady, animals more transparent)

51.4 (four types of people, only arahants harm neither self or others)

51.5 (first type: mortify themselves)

51.6 (second type: mortifies others, butchers)

51.7 (third type: mortifies self and others: kings)

51.8 (fourth type: doesn’t mortify self or others)

▶

51.8.1 (layperson ordains)

51.8.2 (removing wrong actions, wrong livelihood)

51.8.3 (noble ethics)

51.8.4 (guarding sense doors)

51.8.5 (lucid-discerning)

51.8.6 (abandon {{__5niv}} hindrances)

51.8.7 (four jhānas)

51.8.8 (three higher knowledges)

📋 MN 52 Aṭṭhakan-āgara

▼

52.0 (householder Dasama asked Ānanda for one Dharma to nirvana)

52.1 (four jhānas)

52.5 (four brahma vihāras {{__4bv}})

52.9 (first three formless attainments)

52.12 (householder asked for one Dharma, Ānanda gave him 11)

📋 MN 53 Sekha

▼

53.1 (Buddha given honor as first speaker at new Sakyan hall)

▶

53.1.2 (After Buddha’s talk, his back hurts and he naps, asks Ananda to talk further)

53.2 (Ananda gives talk on gradual training of noble-one's-disciple)

▶

53.2.1 (is ethical)

53.2.2 (guards the sense doors)

53.2.3 (eats in moderation)

53.2.4 (dedicated to wakefulness)

53.2.5 (has 7 true Dharmas)

53.2.6 (gets 4 jhānas easily)

53.3 (simile of chicken hatching ↔ this we can deduce is stream entry)

▶

53.3.0 (deduction: eggs hatching without wishing means sekha must a stream enterer)

53.3.1 (ariya savaka disciple gets promoted to sekha trainee status)

▶

53.3.1.1 (knows many rebirths ↔ chick first breaking shell)

53.3.1.2 (knows rebirth + karma ↔ chick second breaking shell)

53.3.1.3 (knows arahantship ↔ chick third breaking shell)

53.4 (ariya savaka disciple who is an arahant with 3 higher knowledges is ‘accomplished in knowledge and conduct’)

53.5 (conclusion)

📋 MN 54 Potaliya

▼

54.3 (how householder refused all work and cut off all judgments)

54.4 (cutting off of judgments in the noble one’s training is quite different)

54.8 (eight Dharmas lead to the cutting off of judgments in the noble one’s training)

54.10 (similes for The Dangers of Sensual Pleasures)

▶

54.10.1 (dog Gnawing on such a fleshless skeleton)

54.10.2 (vulture grab a piece of flesh and fly away, others chase)

54.10.3 (person carrying grass torch walks against wind)

54.10.4 (pit of glowing coals deeper than a man’s height)

54.10.5 (person sees delightful parks, lotus ponds in dream)

54.10.6 (Suppose a man had borrowed some goods)

54.10.7 (tree laden with fruit, man climbs)

54.11 (upekkhā nānattā compared to upekkhā ekattā)

54.12 (purified 4th jhāna link to 3 higher knowledges)

📋 MN 55 Jīvaka

▼

55.1 (rumor: Gotama knowingly eats meat prepared on purpose for him)

55.2 (‘meat may not be eaten’ if it’s seen, heard, or suspected it was killed for monk)

55.3 (monk does metta for village, invited for meal)

55.4 (they eat food unattached, seeing danger, therefore blameless)

55.5 (Buddha interprets Brahma’s metta analogy with Buddha’s complete ending of defilements)

55.6 (repeat for remaining 3 brahma-vihāras)

55.7 (conclusion: monks indeed eat allowable, blameless food)

📋 MN 56 Upāli

▼

56.1 (Jain leader explains 3 types of action: bodily, verbal, mental)

▶

56.1.1 (3 types of action distinct from each other)

56.1.2 (Jain leader says bodily action is most potent of 3, Buddha is incredulous)

56.2 (Buddha explains his 3 types of action: bodily, verbal, mental)

▶

56.2.1 (3 types of action distinct from each other)

56.2.2 (Buddha says mental action is most potent of 3)

56.3 (Dīgha goes to Jain leader to report conversation, they all agree Buddha is wrong)

56.4 (Upali intends to see Buddha and beat him in debate)

56.5 (Digha tells Jain leader it’s a bad idea, Buddha is a formidable ‘magician’, can convert Upali )

▶

56.5.1 (Jain leader thinks Upali will convert Buddha!)

56.6 (Upali goes to see Buddha and confirm what he said on his view of 3 actions with Digha)

▶

56.6.1 (Upali affirms Jain leader is right, Buddha is wrong)

56.6.2 (Buddha establishes ground rules for fair debate)

56.6.11 (Buddha’s example #1 showing Jain contradiction: dying and rebirth caused by mental action instead of physical one)

56.6.12 (example #2: accidentally killing bugs, intentional makes it blameworthy)

56.6.13 (example #3: evil yogi with psychic power can kill with mind/mano, without bodily karma)

56.6.14 (example #4: wilderness of some areas had become that way because of evil mental actions of some hermits)

56.7 (for the 4th time, Buddha points out Upali’s contradiction violates rules of fair debate)

▶

56.7.1 (Upali confesses to Buddha: “Sir, you had me at hello, with the first simile.”)

56.7.2 (Upali converts, takes refuge in Buddha)

56.7.3 (Buddha advises Upali to consider carefully before converting)

56.7.4 (Buddha advises Upali to continue offering support to Jains)

56.8 (Buddha leads Upali to Dharma eye and stream entry with talk on gradual training)

▶

56.8.1 (Upali attains stream entry with a sufficient first jhāna, free of 5 hindrances, hearing and thinking while it happened)

56.9 (Jains hear about Upali’s conversion and are shocked)

▶

56.9.1 (Jains not allowed on main property, relegated to visitor area)

56.9.2 (Jain leader hears about that from Digha, then in denial about conversion)

56.9.3 (Digha visits Upali to confirm)

56.9.4 (Jain leader still in denial after Digha’s report, decides to visit Upali)

56.9.5 (Upali makes Jains and Jain leader sit in a visitor area for meal, and Upali himself occupies high seat of honor)

56.9.6 (Jain leader criticizes Upali for getting converted ‘by magic’, Upali says it would benefit whole world to get converted)

56.9.7 (Upali makes simile Comparing Jain doctrine to monkey abuse)

56.9.20 (Upali’s verse praising Buddha)

56.9.21 (Jain leader, Nātaputta, spews hot blood)

📋 MN 57 Kukkuravatika

▼

57.1 (dog ascetic practice leads to animal realm or hell)

57.2 (cow ascetic practice leads to animal realm or hell)

57.4 (four kinds of karma / action )

▶

57.4.1 (And what are dark deeds with dark results?)

57.4.2 (And what are bright deeds with bright results?)

57.4.3 (And what are dark and bright deeds with dark and bright results?)

57.4.4 (And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds?)

57.5 (cow ascetic becomes lay follower)

57.6 (dog ascetic ordains, and soon becomes arahant)

📋 MN 58 Abhaya-rāja-kumāra

▼

58.1 (Nigaṇṭha Nātaputta tells prince to debate Buddha)

58.2 (prince Abhaya goes to see Buddha)

58.4 (simile of nurse harming boy)

58.5 (right speech in more detail than STED)

58.6 (does Buddha use premeditated answers or think on the spot?)

📋 MN 59 Bahu-vedanīya

▼

59.1 (Buddha spoke of many classifications on vedana )

59.2 (sensual-strings {{__5kg}} is one type of sukha)

59.3 (four jhānas and 9 samādhi attainments are progressively better sukha)

59.4 (even though smd9 has no vedana, it’s metaphorically still ‘sukha’)

📋 MN 60 Apaṇṇaka

▼

60.0 (what is guaranteed Dharma?)

60.1 (wrong view: no karmic efficacy of skillful actions)

60.3 (wrong view: no karmic efficacy for killing)

60.4 (wrong view: no cause and condition)

60.5 (wrong view: there are no āruppā samādhi attainments)

60.6 (wrong view: no cessation of future lives)

60.7 (four kinds of people in the world)

📋 MN 61 amba-laṭṭhika-rāhul-ovāda

▼

61.0 (intro)

▶

61.0.1 (lying is bad; simile of empty water container)

61.0.2 (lying is bad; simile royal elephant risking life)

61.0.3 (Never lie! Lying leads to every evil)

61.0.4 (simile of miror: reflect before, during, after every action )

61.1 (mirror body action, kāyena kammaṃ )

▶

61.1.1.1 (before Body action → consider consequence)

61.1.1.2 (before Body action → if leads to bad, don’t do)

61.1.1.3 (before Body action → if not lead to bad, do)

61.1.2.1 (during Body action → consider consequence)

61.1.2.2 (during Body action → if leads to bad, don’t do)

61.1.2.3 (during Body action → if not lead to bad, do)

61.1.3.1 (after Body action → consider consequence)

61.1.3.2 (after Body action → if it led to bad, confess and don’t do again)

61.1.3.3 (after Body action → if not lead to bad, rejoice pīti-pāmojja)

61.2 (mirror verbal action, vācāya kammaṃ)

▶

61.2.1.1 (before Vocal action → consider consequence)

61.2.1.2 (before Vocal action → if leads to bad, don’t do)

61.2.1.3 (before Vocal action → if not lead to bad, do)

61.2.2.1 (during Vocal action → consider consequence)

61.2.2.2 (during Vocal action → if leads to bad, don’t do)

61.2.2.3 (during Vocal action → if not lead to bad, do)

61.2.3.1 (after Vocal action → consider consequence)

61.2.3.2 (after Vocal action → if it led to bad, confess and don’t do again)

61.2.3.3 (after Vocal action → if not lead to bad, rejoice pīti-pāmojja)

61.3 (mirror mental action, manasā kammaṃ)

▶

61.3.1.1 (before Mental action → consider consequence)

61.3.1.2 (before Mental action → if leads to bad, don’t do)

61.3.1.3 (before Mental action → if not lead to bad, do)

61.3.2.1 (during Mental action → consider consequence)

61.3.2.2 (during Mental action → if leads to bad, don’t do)

61.3.2.3 (during Mental action → if not lead to bad, do)

61.3.3.1 (after Mental action → consider consequence)

61.3.3.2 (after Mental action → if it led to bad, feel disgusted, horrified, and restrain yourself in future)

61.3.3.3 (after Mental action → if not lead to bad, rejoice pīti-pāmojja)

61.5 (conclusion: all ascetics, brahmins, of past, future, present used this mirror method)

▶

61.5.1 (Rāhula should also use mirror reflect method)

📋 MN 62 mahā-rāhul-ovāda

▼

62.1 (intro: Buddha and Rāhula go on alms round)

▶

62.1.1 (Buddha tells him 11 ways of contemplating 5 aggregates, same as in SN 22.59 anatta-lakkhana)

62.1.2 (Rāhula skips lunch to meditate)

62.1.3 (Sāriputta tells him to practice ānā-pānas-sati)

62.2 (Rāhula asks Buddha how to do ānāpānā sati)

▶

62.2.1 (Earth-property)

▶

62.2.1.2 (not-self exercise)

62.2.2 (Water-property)

▶

62.2.2.2 (not-self exercise)

62.2.3 (Fire-property)

▶

62.2.3.2 (not-self exercise)

62.2.4 (Wind-property)

▶

62.2.4.2 (not-self exercise)

62.2.5 (Space-property)

▶

62.2.5.2 (not-self exercise)

62.3 (another way to work with 5 elements)

▶

62.3.1 (Earth-tranquility meditation)

62.3.2 (Water-tranquility meditation)

62.3.3 (Fire-tranquility meditation)

62.3.4 (Wind-tranquility meditation)

62.3.5 (Space-tranquility meditation)

62.4 (what each meditation technique counters: similar to AN 9.1)

▶

62.4.1 (purpose of 4 brahma-viharas: counters ill will)

▶

62.4.1.1 (metta → remove byāpāda / ill will)

62.4.1.2 (karuna → remove vihesa / cruelty)

62.4.1.3 (mudita → remove arati / discontent)

62.4.1.4 (upekkha → remove patigha / irritation)

62.4.2 (purpose of a-subhaṃ: counters lust)

62.4.3 (purpose of a-nicca-saññaṃ: counters self identity)

62.5 (breath meditation is of great fruit and benefit)

▶

62.5.1 (STED 16-APS, same as SN 54.3)

62.5.5 (Even last breath at death is known!)

📋 MN 63 Cūḷa-mālukya

▼

63.1 (Māluṅkya threatens to disrobe if Buddha doesn’t answer metaphysical questions)

63.2 (Māluṅkya told Buddha of his thoughts)

63.3 (Buddha says, ‘when did I ever promise that?’)

63.4 (simile: man shot with arrow refuses to pull it out until questions answered)

63.5 (whether various views like ‘the world is eternal’, Buddha just teaches ending of dukkha)

63.6 (remember what I declare, and what I don’t)

📋 MN 64 Mahā-mālukya

▼

64.1 (Māluṅkyaputta remembers 5 fetters incorrectly)

64.2 (simile of infant: no concept of fetters, but underlying tendency there)

64.3 (Buddha teaches 5 lower fetters)

▶

64.3.1 (case of ordinary person)

64.3.2 (case of noble one’s disciple)

64.4 (There is a path for giving up 5 lower fetters)

▶

64.4.1 (It’s impossible to cut 5 lower fetters without that path, simile of heartwood)

64.4.2 (It’s possible to cut 5 lower fetters with that path, simile of heartwood)

64.4.3 (It’s impossible to cease identity view without calming mind, simile of river ganges)

64.4.4 (It’s possible to cease identity view with calming mind, simile of river ganges)

64.7 (Seven paths for cutting 5 lower fetters are the 4 jhānas, and first 3 formless attainments)

▶

64.7.1 (1. While doing First jhāna, do vipassana and realize arahantship or nonreturn)

64.7.2 (2. While doing second jhāna, do vipassana and realize arahantship or nonreturn)

64.7.3 (3. While doing third jhāna, do vipassana and realize arahantship or nonreturn)

64.7.4 (4. While doing fourth jhāna, do vipassana and realize arahantship or nonreturn)

64.7.5 (5. While doing base of infinite space, do vipassana and realize arahantship or nonreturn)

64.7.6 (6. While doing base of infinite consciousness, do vipassana and realize arahantship or nonreturn)

64.7.7 (7. While doing base of no-thingness, do vipassana and realize arahantship or nonreturn)

64.7.8 (8. + 9. are omitted, since one can not do vipassana while in those attainments!)

64.8 (difference between ceto-vimutti and pañña vimutti)

64.100 commentary

▶

64.100.1 Commentary from frankk

64.100.2 Notes from B. Ṭhānissaro (from his translation)

📋 MN 65 Bhaddāli

▼

65.1 (Buddha tells monks to eat food in one sitting per day for good health and comfort)

65.2 (Ven. Bhaddāli refuses)

65.3 (Buddha says it’s ok to eat in two sessions)

65.4 (Ven. Bhaddāli still refuses)

65.5 (Ven. Bhaddāli apologizes to Buddha)

65.8 (if Buddha asked arahant to be bridge for him to cross over the mud)

65.9 (monks who don’t follow training rules don’t succeed in path)

65.10 (monks who follow training rules succeed in path)

65.11 (why does Buddha punish some monks repeatedly but not others?)

65.12 (why did early sangha have fewer rules but more arahants?)

65.13 (simile of thoroughbred with 10 factors worthy of king)

📋 MN 66 Laṭukik-opama

▼

66.1 (not eating after noon, reason Buddha made rule)

66.2 (simile of quail)

66.3 (simile of royal bull elephant)

66.4 (simile of poor man and not the best kind of wife)

66.5 (simile of rich man)

66.6 (four kinds of people)

66.7 (5kg sensuality-strings should be feared)

66.8 (4j jhānas are to be developed, not feared)

66.9 (1st jhāna: V&V vitakka & vicara are perturbable/iñjita)

66.10 (2nd jhāna: piti & sukha are perturbable/iñjita)

66.11 (3rd jhāna: sukha is perturbable/iñjita)

66.12 (4th jhāna: is im-perturbable/an-iñjita)

66.13 (don’t be satisfied with just 1st jhāna)

66.14 (don’t be satisfied with just the four jhānas)

66.15 (conclusion: no fetter too small to give up)

📋 MN 67 Cātuma

▼

67.1 (Buddha dismisses 500 monks led by Sāriputta and Moggallāna for being noisy)

▶

67.1.1 (sakyan clansman appeal to buddha to forgive monks)

67.1.2 (simile of seedling and young calf ↔ inexerienced monks who were dismissed)

67.1.3 (Brahma Sahampati appeals to Buddha with same similes)

67.2 (Sariputta tells Buddha he would also live in solitude like him if monks were permanently dismissed)

67.3 (Moggallāna tells Buddha he would take over teaching responsibilities)

67.4 (four dangers of waves, crocodiles, whirlpools, and sharks.)

▶

67.4.1 (danger of waves ↔ disrobing from anger and distress)

67.4.2 (danger of crocodiles ↔ disrobing from gluttony)

67.4.3 (danger of whirlpools ↔ disrobing from desiring 5kg sensual pleasures)

67.4.4 (danger of sharks ↔ disrobing from lust for women)

📋 MN 68 Naḷakapāna

▼

68.1 (this is first jhāna he’s referring to, not using STED formula)

68.2 (Buddha gives inspiring talks to provide Dhamma thoughts for pamojja, pīti, sukha)

68.3 (This is the 7sb awakening factor sequence, and phāsu-vihara is code phrase for 4 jhānas)

68.4 (nuns: This is the 7sb awakening factor sequence, and phāsu-vihara is code phrase for 4 jhānas)

68.5 (layman: This is the 7sb awakening factor sequence, and phāsu-vihara is code phrase for 4 jhānas)

68.6 (laywoman: This is the 7sb awakening factor sequence, and phāsu-vihara is code phrase for 4 jhānas)

📋 MN 69 Goliyāni

▼

69.0 (Sariputta is giving the talk, not the Buddha)

69.1 (should have respect and reverence for his spiritual companions)

69.2 (should be careful where he sits)

69.3 (should know even the supplementary regulations)

69.4 (shouldn’t enter the village too early or return too late in the day)

69.5 (shouldn’t socialize with families before or after the meal)

69.6 (shouldn’t be restless and fickle)

69.7 (shouldn’t be gossipy and loose-tongued)

69.8 (should be easy to admonish, with good friends)

69.9 (should guard the sense doors)

69.10 (monk should eat in moderation)

69.11 (monk should be committed to wakefulness)

69.12 (should have aroused-vigor)

69.13 (should be rememberful [of Dharma])

69.14 (monk should have undistractible-lucidity)

69.15 (a wilderness monk should be wise)

69.16 (should make an effort to learn the higher Dharma and higher training)

69.17 (to realize the peaceful liberations that are formless, transcending form)

69.18 (to realize the superhuman state )

📋 MN 70 Kīṭāgiri

▼

70.1 (Buddha says not eating in the evening is great for health)

70.2 (some monks say eating whenever they want is great for health)

70.3 (I’ve never taught that by experiencing any kind of sensation, unskillful Dharmas will only decline)

70.4 (I’ve taught that by experiencing certain kinds of sensation, unskillful Dharmas will decline)

70.5 (Assiduous monks and negligence)

70.7 (7 types of awakened people in the world)

▶

70.7.1 (freed both ways )

70.7.2 (freed by wisdom )

70.7.3 (eyewitness)

70.7.4 (attained to view)

70.7.5 (freed by justifiable-trust)

70.7.6 (Follower of the Dharma )

70.7.7 (follower by justifiable-trust )

70.8 (Buddha’s 12 step program: gradual training, progress, and practice)

70.9 (exposition in four parts, which a sensible person would quickly understand)

📋 MN 71 Te-vijja-vaccha

▼

71.1 (Vacchagotta asked Buddha if he is continuously omniscient)

71.2 (Buddha said he is not omniscient in that way)

71.3 (he frames in terms of te-vijja 3 higher knowledges {{__6ab}})

71.4 (Buddha says there are no lay people arahants)

71.5 (but way more than 500 laypeople reborn in heaven)

71.6 (only 1 Ājīvaka ascetics in 91 aeons who went to heaven)

📋 MN 72 Aggi-vaccha

▼

72.1 (Vacchagotta asked Buddha metaphysical questions)

72.2 (Buddha avoids all 10 of those speculative views)

72.3 (Buddha says thickets of views are suffering and don’t lead to nirvana )

72.4 (instead he sees rise and fall of aggregates)

72.5 (Vacchagotta asks if arahants get reborn)

72.6 (Buddha uses simile of fire ↔ arahants not getting reborn)

72.7 (Vacchagotta compares sangha to heartwood of tree)

📋 MN 73 Mahā-vaccha

▼

73.1 (in brief: skillful and unskillful)

73.2 (many more than 500 monk disciples are arahants)

73.3 (many more than 500 nun disciples are arahants)

73.4 (many more than 500 celibate laymen are nonreturners)

73.5 (many more than 500 non celibate laymen are stream enterers)

73.6 (many more than 500 celibate lay women are nonreturners)

73.7 (many more than 500 non celibate lay women are stream enterers)

73.10 (Vaccha declares Buddha’s brahmacariya is complete because validated by so many awakened disciples)

73.11 (Vaccha requests ordination as monk)

73.12 (Vaccha becomes sekha trainee after 2 weeks)

73.13 (developing samatha and vipassana leads to 6 higher knowledges {{__6ab}})

73.14 (Vaccha becomes arahant)

📋 MN 74 Dīgha-nakha

▼

74.1 (He has view of ‘I believe nothing’)

74.2 (Buddha points out inherent contradiction in holding that view, but he still insists on it)

74.3 (belief in everything Is worse than belief in nothing)

74.4 (regarding those who belief in somethings but not other things)

74.5 (regarding those who believe in nothing)

74.6 (regarding those who belief in somethings but not other things)

74.7 (the body is physical, made up of 4 elements)

74.8 (three kinds of vedana, you only sense one type at a time)

74.9 (non delight in vedana leads to arahant)

74.10 (an arahant doesn’t side with or fight with anyone)

74.11 (Sariputta becomes an arahant listening to Buddha talk)

74.12 (Dighanakha becomes stream enterer hearing Buddha talk)

📋 MN 75 Māgaṇḍiya

▼

75.1 (brahmins have conversation about Buddha)

▶

75.1.2 (magandiya calls Buddha a ‘life destroyer’)

75.2 (Buddha overhears conversation with divine ear, while in jhāna retreat)

▶

75.2.1 (magandiya joins conversation to discuss ‘life destroying’)

75.2.2 (Buddha talks about gratification, danger, escape, dispassion and peace, Magandiya approves)

75.2.3 (Buddha’s previous luxurious 5kg pleasures in lay life)

75.2.4 (Buddha’s doesn’t miss or envy that because he has divine pleasures of jhāna ↔ simile gods with their pleasures don’t envy rich humans)

2.4.1 (simile gods with their pleasures don’t envy humans)

75.3 (simile of leper)

▶

75.3.1 (simile: would cured leper be jealous of uncured leper?)

75.3.2 (cured leper wouldn’t want to go back to cauterizing fire ↔ simile: strong man drags them back, they’d struggle)

75.3.3 (enjoying 5kg is like leper enjoying picking scab 🐛🪱 and cauterizing, pleasurable but harmful)

75.4 (can a king enjoy 5kg and have mind of peace?)

▶

75.4.1 (Buddha’s verse on nirvana being ultimate happiness)

75.4.2 (Magandiya misinterprets Buddha’s verse)

75.4.3 (simile of blind man and white cloth being cheated)

75.4.4 (blind man had blind faith in cheater, rather than knowing and seeing for himself)

75.4.5 (Surgeon tries to cure blind man but fail)

4.5.1 (Buddha compares himself to surgeon, wondering if it’s worth trouble to teach magandiya)

75.4.8 (blind man cured by surgeon, personally knows and sees the cheater was lying)

75.4.9 (simile 5uk aggregates ↔ the cheater of blind man)

75.5 (conclusion: associate with wise people, so you practice according to Dharma and led to nirvana)

▶

75.5.2 (Magandiya ordains, soon becomes arahant)

📋 MN 76 Sandaka

▼

76.2 (Sandaka saw Ānanda coming and silenced his assembly)

76.3 (Ānanda gives Dhamma talk)

76.4 (four ways that negate the spiritual life)

▶

76.4.1 (view that no karma efficacy and rebirth)

76.4.2 (view that killing and torture is not bad karma)

76.4.3 (view that no cause or condition for the corruption of sentient beings)

76.4.4 (view that seven substances that are not made, not derived, not created, without a creator)

76.5 (four kinds of unreliable spiritual life)

▶

76.5.1 (Knowledge and vision are continually present in all postures)

76.5.2 (teacher who is an oral transmitter, who takes oral transmission to be the truth)

76.5.3 (teacher who relies on logic and inquiry)

76.5.4 (teacher who is dull and stupid)

76.6 (what is a Skillful Dharma for successful spiritual path)

76.7 (how many emancipators are there in this Dharma and training?)

📋 MN 77 Mahā-sakuludāyi

▼

77.3 (five Dharmas which engender loyalty for Buddha)

77.4 (Buddha says udayi’s 5 Dharmas are ascetic practices that not the most important)

77.5 (five Dharmas the Buddha sees in himself)

▶

77.5.1 (Adhi-sīla / higher ethics)

77.5.2 (Knowledge and vision)

77.5.3 (Adhi-paññāya / higher discernment-wisdom)

77.5.4 (Four noble truths is practical and applies to people’s real problems)

77.5.5 (Dharma teachings including… 37bp = 7 sets of bodhi-pakkhiya)

77.10 ({{__37bp}} → {{__4sp}})

77.11 ({{__37bp}} → {{__4pd}})

77.12 ({{__37bp}} → {{__4ip}})

77.13 ({{__37bp}} → {{__5ind}})

77.14 ({{__37bp}} → {{__5bal}})

77.15 ({{__37bp}} → {{__7sb}})

77.16 ({{__37bp}} → {{__8aam}})

77.17 ({{__8vimokkha}})

77.18 ({{__8abhibhayatana}})

77.19 (ten kasinas)

77.20 (STED 4 jhānas and similes)

77.21 (four elements meditation and simile)

77.22 (mind made body with simile)

77.23 ({{__6ab}} higher knowledges with similes)

77.24 (conclusion)

78.1 (Uggāhamāna's invincible ascetic— no bad body action, word, thought, livelihood)

▶

78.1.1 (Buddha makes fun of him, compare to baby)

78.2 (Buddha’s ideal ascetic has 10 Dharmas)

▶

78.2.1 (10 Dharmas revealed in conclusion as 8aam + right knowledge + right liberation)

78.2.2 (but these things need to be understood first)

78.3 (What are unskillful behaviors)

▶

78.3.1 (Where do them stem from? )

78.3.2 (How do they cease? )

78.3.3 (what’s the practice for their cessation? Right effort)

78.4 (What are kusala sila? )

▶

78.4.1 (where do they stem from?)

78.4.2 (where do they cease? )

78.4.3 (Kusala sīla purified by right effort)

78.5 (what are 3 akusalā saṅkappā? exact opposite of 3 aspects of right resolve, lust, ill will, harm)

▶

78.5.1 (Akusalā saṅkappā depend on 3 perceptions based on opposite of right resolves, lust, ill will, harm)

78.5.2 (akusalā saṅkappā cease in first jhāna)

78.5.3 (right effort does the work of removing akusalā saṅkappā within, and prior to first jhāna)

78.6 (what are 3 kusalā saṅkappā? same 3 aspects of Right Resolve)

▶

78.6.1 (kusalā saṅkappā depend on the 3 kusala perceptions)

78.6.2 (kusalā saṅkappā cease in 2nd jhāna)

▶

78.6.2.0 (that means kusalā saṅkappā are active in 1st jhāna!)

78.6.3 (right effort removes kusala sankappa from first jhāna resulting in no V&V of 2nd jhāna)

78.7 (conclusion )

📋 MN 79 Cūḷa-sakuludāyi

▼

79.2 (Buddha gives talk to Udāyī and his students)

79.4 (Buddha teaches him conditionality)

79.6 (Udāyī’s teacher’s doctrine: ‘This is the ultimate splendor’)

79.8 (simile of beryl gem)

79.10 (is there a world of perfect happiness? A path to it?)

79.12 (when is perfect world realized? 4th jhāna meditator meets brahma devas)

79.13 (monks train for even finer things than ‘perfect world’)

▶

79.13.1 (four jhānas)

79.13.2 (three higher knowledges of {{__6ab}})

79.14 (Udāyī attempts to ordain, but his students prevent him)

📋 MN 80 Vekhanasa

▼

80.2 (Kaccāna’s ‘This is the ultimate splendor’)

80.3 (simile of beryl gem)

80.4 (five kinds of sensual stimulation {{__5kg}})

80.6 (Vekhanasa became angry … and badmouthed the Buddha )

80.8 (Vekhanasa becomes lay follower)

📋 MN 81 Ghaṭikāra

▼

81.1 (Buddha smiled because previous Buddha Kassapa was here once)

81.2 (Buddha Kassapa’s chief attendant, potter named Ghaṭīkāra)

81.3 (Jotipāla, a brahmin student is his best friend)

81.4 (Ghaṭīkāra tries again to convince Jotipāla to see Buddha Kassapa)

81.5 (Ghaṭīkāra grabbed Jotipāla by the belt )

81.6 (Jotipāla finally agrees to see Buddha, and ordains)

81.7 (King Kikī offers meal to Buddha)

81.8 (king offers Buddha rain season, but he decline because already committed to Ghaṭīkāra)

81.9 (Ghaṭīkāra is a non-returner lay person)

81.10 (joy and happiness did not leave him for a fortnight, or his parents for a week from offering Buddha a meal)

81.12 (Buddha took some of Ghaṭīkāra’s roofing material to fix his hut)

81.13 (Gotama Buddha was the student Jotipāla monk under Buddha Kassapa)

📋 MN 95 Caṅkī

▼

95.1 (500 brahmins try to talk him out of visit)

95.2 (Cankī defends Buddha)

95.3 (Caṅkī goes to visit Buddha)

95.4 (Buddha asks if any brahmin is qualified to say they know and see truth)

95.5 (Buddha compares brahmins to a line of blind men operating on blind faith (un-justifiable trust) )

▶

95.5.1 (5 dharmas that may turn out to be true or false)

95.6 (Buddha defines justifiable-trust and ‘preservation of truth’)

95.7 (Buddha defines ‘awakening to the truth’)

▶

95.7.1 (1. Check for greed)

95.7.2 (2. Check for anger)

95.7.3 (3. Check for delusion)

95.7.4 (saddha = justifiable-trust, justified confidence, not provisional faith, not blind faith)

95.8 (Buddha defines ‘arrival at the truth’)

▶

95.8.0 (Buddha’s 12 step program in reverse order, see MN 70 for forward order)

95.8.1 (1. “Striving is helpful for arriving at the truth.)

95.8.2 (2. “Scrutiny is helpful for striving …)

95.8.3 (3. Making an effort is helpful for scrutiny …)

95.8.4 (4. Enthusiasm is helpful for making an effort …)

95.8.5 (5. Acceptance of the Dharmas after jhāna meditating on them is helpful for enthusiasm .)

95.8.6 (6. Equanimously-observing the meaning of the Dharmas is helpful for accepting them after jhāna meditating on those Dharmas …)

95.8.7 (7. Remembering the Dharmas is helpful for equanimously-observing their meaning …)

95.8.8 (8. Hearing the Dharmas is helpful for remembering the Dharmas …)

95.8.9 (9. Listening is helpful for hearing the Dharmas …)

95.8.10 (10. Paying homage is helpful for listening …)

95.8.11 (11. Approaching is helpful for paying homage …)

95.8.12 (12. justifiable-trust is helpful for approaching a teacher.)

95.10 (Conclusion: Brahman becomes lay follower of Buddha)

📋 MN 101 Devadaha

▼

101.1 (Buddha explains to monks Jains’ wrong view on karma)

101.2 (Buddha confirms by questioning Jains)

101.3 (simile of pain from process removing arrow)

101.4 (Buddha reiterates same points as before simile)

101.5 (Jain leader Nāṭaputta claims to be all-knowing continuously every moment)

101.6 (five things can be seen to turn out in two different ways)

101.7 (Buddha asks Jains more question to show fallacy of their karma)

101.8 (Jain ascetics deserve rebuke and criticism on ten legitimate grounds)

101.9 (Equanimous-observation And how is exertion and striving fruitful?)

101.10 (simile of man jealous from pretty woman)

101.11 (right effort that’s painful only done as much as necessary)

101.12 (gradual training culminating in 3 higher knowledges)

📋 MN 106 āneñja-sappāya

▼

106.0 (Problem with 5kg sensuality cords)

106.1 (first way to imperturbable: with vast, exalted mind: vipulena mahaggatena cetasā)

106.2 (second way to imperturbable: all form, rūpa, is just 4 elements)

106.3 (third way to imperturbable: all form, rūpa, from past present future are impermanent)

106.11 (first practice to dimension of nothingness: drop all perceptions of form and lower formless dimensions)

106.12 (second practice to dimension of nothingness: seeing emptiness, no self identity there)

106.13 (third practice to dimension of nothingness: seeing ‘not mine’)

106.20 (way to neither perception nor non perception: drop perception of nothingness dimension)

106.25 (clinging to upekkha in formless dimension prevents nirvana)

106.30 (not clinging to upekkha in formless dimension enables nirvana)

106.35 (conclusion)

▶

106.35.1 (define noble liberation, ariyo vimokkho)

106.35.2 (identity, sak-kāya)

106.35.3 (you know what to do: empty huts, trees, jhāna)

📋 MN 111 anu-pada

▼

111.1 (smd1: 1st jhāna)

▶

111.1.1 (vipassana while in jhāna refrain)

111.2 (smd2: 2nd jhāna)

▶

111.2.1 (vipassana while in jhāna refrain)

111.3 (smd3: 3rd jhāna)

▶

111.3.1 (vipassana while in jhāna refrain)

111.4 (smd4: 4th jhāna)

▶

111.4.1 (vipassana while in jhāna refrain)

111.5 (smd 5: infinite space)

▶

111.5.1 (vipassana while in jhāna refrain)

111.6 (smd 6: infinite consciousness)

▶

111.6.1 (vipassana while in jhāna refrain)

111.7 (smd 7: nothingness dimension – perception attainments you do vipassana simultaneously in jhāna/samādhi)

▶

111.7.1 (vipassana while in jhāna refrain)

111.8 (smd 8: requires “emerging” from attainment before doing vipassana)

▶

111.8.1 (vipassana after emerging from attainment)

111.9 (smd 9: requires “emerging” from attainment before doing vipassana)

▶

111.9.1 (Sariputta ended āsavā, becomes an arahant in this attainment)

111.9.2 (vipassana after emerging from attainment)

111.9.5 (there is no further escape beyond 9th attainment)

111.10 (conclusion: Sariputta is son of the Buddha, keeps rolling the wheel of Dharma)

📋 MN 112 Chabbi-sodhana

▼

112.0 (if someone claims arahantship, you should validate with these 5 questions)

112.1 (#1 How do you relate to Four expressions of seen, heard, sensed, cognized?)

112.2 (#2 How do you relate to 5uk aggregates?)

112.3 (#3 How do you relate to 6 dhātu elements?)

112.4 (#4 How do you relate to 6aya internal and external sense bases?)

112.5 (#5 How do you relate to body and anusaya underlying tendencies?)

▶

112.5.0 (Answer is in terms of 6 fold purification – number 1 is ariya sila khandha, noble ethics)

112.5.1 (1a. Renunciation of lay life, ordaining)

112.5.2 (1b. Purify right action, right speech, right livelihood, observing 10 precepts)

112.5.3 (1c. Contentment with 4 requisites and sukha pleasure in observing sila khandha)

112.5.4 (2. Guarding sense doors)

112.5.5 (3. S&S: Remembrance of Dharma and lucid discerning)

112.5.6 (4. Sitting meditation to remove 5niv hindrances)

112.5.7 (5. Four jhanas)

112.5.8 (6. Use imperturbable 4th jhana to realize 4 noble truths and arahantship)

📋 MN 113 Sap-purisa

▼

113.1 (gone forth from an eminent family)

113.2 (-4 gone forth from an extremely wealthy family, unlike these other monks)

113.5 (I’m well-known and famous. These other monks are obscure)

113.6 (‘I receive robes, alms-food,… unlike these other monks)

113.7 (Furthermore, take a bad person who is very learned …)

113.8 (an expert in the texts on monastic training …)

113.9 (a Dhamma teacher …)

113.10 (who dwells in the wilderness …)

113.11 (who is a rag robe wearer …)

113.12 (who eats only alms-food …)

113.13 (who stays at the root of a tree …)

113.14 (-18 who stays in a charnel ground …)

113.19 (‘I have attained the first jhāna, unlike these other monks.’)

113.20 (-22 ‘I have attained second, third, fourth jhāna, unlike these other monks.’)

113.23 (dimension of infinite space)

113.24 (the dimension of infinite consciousness …)

113.25 (the dimension of nothingness …)

113.26 (the dimension of neither perception nor non-perception.)

113.27 (conclusion: cessation of perception and feeling.)

📋 MN 114 Sevitabb-āsevitabba

▼

114.1 (two kinds of bodily behavior:)

114.2 (two kinds of verbal behavior:)

114.3 (two kinds of mental (mano) behavior:)

114.4 (two kinds of mind (citta):)

114.5 (two kinds of perception:)

114.6 (two kinds of view (ditthi):)

114.7 (Two kinds of reincarnating:)

114.8 (Two kinds of objects for each of the 6 sense media:)

114.9 (Two kinds of robes, lodging, ...city...person:)

📋 MN 115 Bahu-dhātuka

▼

115.1 (‘skilled in the elements’: 18 elements eye,form,consciousness x 6)

115.2 (elements of earth, water, fire, air, space, and consciousness.)

115.3 (elements of pleasure, pain, happiness, sadness, equanimity, and ignorance.)

115.4 (elements of sensuality, renunciation, malice, good will, cruelty, and compassion)

115.5 (elements of the sensual realm, the realm of form, and the formless realm)

115.6 (conditioned element and the unconditioned element.)

115.7 (‘skilled in the sense fields’?)

115.8 (‘skilled in dependent origination’?)

115.9 (‘skilled in the possible and impossible’?)

📋 MN 116 Isigili

▼

116.2 (Once upon a time, five hundred Buddhas awakened for themselves)

116.3 (verse)

📋 MN 117 Mahā-cattārīsaka

▼

117.8 (Ariyo sammā-samādhi saupaniso saparikkhāro)

117.1 (Right and wrong view)

117.2 (Right and wrong resolve Sammāsaṅkappo)

117.3 (Right and wrong speech Sammāvācā )

117.4 (Right and wrong action Sammākammanto )

117.5 (Right and wrong livelihood Sammāājīvo)

117.10 (10 factor version of ☸8aam noble eightfold path causal chain )

117.15 (Conclusion: anyone who dares criticize this sutta needs a rebuking)

📋 MN 118 Ānāpānas-sati

▼

118.0 (inspiring scene of monks and their practices)

118.1 (STED 16APS)

118.2 (how 16APS → 4sp)

▶

118.2.1 (steps 1-4 from {{__16aps}} fulfill {{__4sp}} 1. kāya-anu-passana)

118.2.2 (steps 5-8 from {{__16aps}} fulfill {{__4sp}} 2. vedana-anu-passana)

118.2.3 (steps 9-12 from {{__16aps}} fulfill {{__4sp}} 3. citta-anu-passana)

118.2.4 (steps 13-16 from {{__16aps}} fulfill {{__4sp}} 4. Dhamma-anu-passana)

118.3 (how 4sp → 7sb)

▶

118.3.1 ({{__7sb1}} Sati: taṃ Dhammaṃ anus-sarati anu-vitakketi)

118.3.2 ({{__7sb2}} Dhamma-vicaya: taṃ dhammaṃ paññāya, pa-vicinati pa-vicarati pari-vīmaṃsam-āpajjati )

118.3.3 ({{__7sb3}} Vīriya: āraddhaṃ hoti vīriyaṃ a-sallīnaṃ.)

118.3.4 ({{__7sb4}} Pīti: Āraddha-vīriyassa uppajjati pīti nir-āmisā,)

118.3.5 ({{__7sb5}} Passaddhi: Pīti-man-assa, kāyo-pi passambhati, cittam-pi passambhati )

118.3.6 ({{__7sb6}} Samādhi: Passaddha-kāyassa sukhino, cittaṃ samādhiyati.)

118.3.7 ({{__7sb7}} Upekkha: so tathā-samāhitaṃ cittaṃ, sādhukaṃ ajjh-upekkhitā hoti)

118.4 (how 7sb → vijjā-vimuttiṃ)

📋 MN 119 kāyagatā-sati

▼

119.1 (kāya-gatā-sati: body immersed remembrance, first 6 same as in MN 10 except with jhāna concurrent)

▶

119.1.1 (first 4 steps of {{__16aps}})

119.1.2 (Four postures)

119.1.3 (3. S&S remembering and lucid-discerning)

119.1.4 (31asb: asubha, 31 body parts)

119.1.5 (Four elements)

119.1.6 (9siv: 9 cemetary contemplations)

▶

119.1.6.1 (3 days old, festering)

119.1.6.2 (various animals devour)

119.1.6.3 (skeleton with flesh)

119.1.6.4 (skeleton bloody)

119.1.6.5 (skeleton)

119.1.6.6 (skeleton bones scattered all directions)

119.1.6.7 (very white bones)

119.1.6.8 (pile of bones 4 years old)

119.1.6.9 (white powder)

119.1.7 (4 jhānas + similes)

▶

119.1.7.1 (first jhāna ↔ bathman making ball of soap powder)

119.1.7.2 (second jhāna ↔ lake with spring)

119.1.7.3 (third jhāna ↔ lotus fully submerged in pool)

119.1.7.4 (fourth jhāna ↔ man covered with white cloth)

119.8 (Fullness of Mind, similes of Māra not able to invade)

119.9 (An Opening to the Higher Knowledges, similes of tank full of water)

119.10 (10 benefits)

▶

119.10.1 (Conquer displeasure and delight)

119.10.2 (Conquer fear and dread)

119.10.3 (patiently-endures (khamo) cold, heat, hunger, mosquitoes ...)

119.10.4 (Attains 4j, jhānas easily)

119.10.5 (6Ab#1: supernormal powers)

119.10.6 (6Ab#2: divine ear)

119.10.7 (6Ab#3: mind reading)

119.10.8 (6Ab#4: recollect past lives)

119.10.9 (6Ab#5: divine eye, sees rebirth according to kamma)

119.10.10 (6Ab#6: destruction of āsavas, arahantship)

📋 MN 120 Saṅkhār-upapatti

▼

120.1 (reborn in the company of well-to-do warrior-nobles)

120.2 (reborn in the company of well-to-do brahmins )

120.3 (reborn in the company of the Gods of the Four Great Kings)

120.4 (reborn in various deva realms)

120.5 (reborn in the company of the Brahmā of a thousand)

120.6 (reborn in various Brahma realms)

120.7 (reborn in the company of the Brahmā of ten thousand)

120.8 (reborn in the company of the Brahmā of a hundred thousand)

120.9 (realms higher than Brahma realms)

120.10 (reborn in formless realms)

120.15 (‘If only I might realize the undefiled freedom of heart … and not be reborn anywhere)

📋 MN 122 Mahā-suññata

▼

122.2 (“Ānanda, a monk does not shine if he delights in company)

122.3 (tathagata discovers emptiness)

▶

122.3.2 (ekodi + samādahati = do 4 jhānas)

122.3.3 (living in emptiness with confidence)

122.3.4 (living in emptiness, thinking, all 4 postures with lucid-discerning)

122.3.5 (living in emptiness, all activities with lucid-discerning)

122.3.6 (living in emptiness, thinking proper thoughts)

122.9 (check if mind is drawn towards {{__5kg}} cords of sensual pleasure)

122.10 (you should observe rise and fall of {{__5uk}} aggregates)

122.11 (you should not follow Buddha around for sake of theoretical instruction, but for practical advice directly leading to nirvana)

▶

122.11.2 (how is there a peril for the teacher?)

122.11.3 (how is there a peril for the student?)

122.11.4 (how is there a peril for a spiritual practitioner?)

122.15 ( Ānanda, treat me as a friend, not as an enemy.)

▶

122.15.2 (how do disciples treat their Teacher as an enemy, not a friend?)

122.15.3 (how do disciples treat their Teacher as a friend, not an enemy?)

122.20 (conclusion)

📋 MN 123 Acchariya-abbhuta

▼

123.1 (‘rememberful and lucidly-discerning, the being intent on awakening was reborn in the group of Joyful Gods.’)

123.2 (‘rememberful and lucidly-discerning, the being intent on awakening remained in the group of Joyful Gods.’)

123.3 (‘For the whole of that life, the being intent on awakening remained in the group of Joyful Gods.’)

123.4 (‘rememberful and lucidly-discerning, the being intent on awakening passed away from the group of Joyful Gods and was conceived in his mother’s womb.’)

123.5 (galaxy shakes...magnificent light appears in the world, surpassing the glory of the gods.’)

123.6 (four deities approach to guard the four directions)

123.7 (in his mother’s belly, she becomes naturally ethical.)

123.8 (in his mother’s belly, she no longer feels sexual desire)

123.9 (in his mother’s belly, she obtains the five kinds of sensual stimulation and amuses herself)

123.10 (no afflictions beset her. She’s happy and free of bodily fatigue)

123.11 (‘Seven days after the being intent on awakening is born, his mother passes away.’)

123.12 (She gives birth after exactly ten months.)

123.13 (She only gives birth standing up.’)

123.14 (‘When the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans.’)

123.15 (emerges from his mother’s womb, before he reaches the ground, four deities receive him and place him before his mother,)

123.16 (from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood,)

123.17 (emerges from his mother’s womb, two streams of water appear in the sky, one cool, one warm,)

123.18 (he takes seven strides...says “I am the foremost in the world!)

123.19 (an immeasurable, magnificent light appears, surpassing the glory of the gods)

123.20 (He knows sensations, perceptions, thoughts as they arise, as they remain, and as they go away.)

📋 MN 124 Bākula

▼

124.1 (“In these eighty years, I don’t recall that any perception of sensuality has ever arisen in me.” )

124.2 (-3 “In these eighty years, I don’t recall that any perception of ill will … or cruelty has ever arisen in me.”)

124.4 (-6 “In these eighty years, I don’t recall that any thought of sensuality …ill will… cruelty)

124.7 (I don’t recall accepting a robe from a householder …)

124.8 (cutting a robe with a knife …)

124.9 (-33 sewing with needle...teaching females...ordaining novices…)

124.34 (I don’t recall commencing the rainy season residence in the neighborhood of a village.)

124.35 (Then on the eighth day I became enlightened.”)

124.36 (“Come forth, venerables, come forth! Today will be my final nirvana.”)

124.37 (And Venerable Bakkula became fully nirvana'd while sitting right in the middle of the Saṅgha.)

📋 MN 125 Danta-bhūmi

▼

125.1 (prince J. doesn’t think that teaching can lead to ekagga citta)

▶

125.1.1 (simile of well trained elephants)

125.1.2 (simile of standing on mountain seeing clearly)

125.2 (simile of training wild elephant)

▶

125.2.1 (simile: new monk has 5kg desire ordains → elephant still desires pleasures of being wild in forest)

125.2.2 (simile: 4sp satipaṭṭhāna nonstop,to subdue thoughts of household and delight in Dharma thoughts → elephant tied to post to keep it from returning to forest, and grow to like men and fortress)

125.2.3 (simile: 4sp satipaṭṭhāna again without kama = first jhāna → elephant trained to like and follow commands for good war elephant)

125.2.4 (note grass, water, firewood is simile for first jhāna from {{++AN 7.67}} )

125.2.5 (simile: monk developing 2nd through 4th jhāna → elephant tied up so it can’t move while training to be imperturbable to simulated weapons and battle stress)

125.2.6 (simile: successful monk with imperturbable 4th jhāna withstands cold, heat, mosquitoes → elephant in live battle struck by spears, swords, arrows)

125.3 (Buddha the wild elephant trainer: monk ↔ elephant)

▶

125.3.1 (renounce, shave head, work on sīla)

▶

125.3.1.1 (simile: new monk has 5kg desire ordains → elephant still desires pleasures of being wild in forest)

125.3.1.2 (in the same way as elephant coming out into open, repeat section previously with monk ordaining )

125.3.4 (guard sense doors)

125.3.5 (moderation in eating)

125.3.6 (wakefulness)

125.3.7 (S&S: sati & sampajāno)

125.3.8 (5niv hindrance removal)

125.3.9 (4sp satipaṭṭhāna nonstop, like elephant tethered to post)

▶

125.3.9.1 (simile: 4sp satipaṭṭhāna nonstop,to subdue thoughts of household and delight in Dharma thoughts → elephant tied to post to keep it from returning to forest, and grow to like men and fortress)

125.3.9.2 (in the same way as elephant tied to post, repeat section previously with monk doing 4sp )

125.3.10 (do 4sp with no kāma-vitakka/thoughts of sensuality = first jhāna)

▶

125.3.10.1 (simile: 4sp satipaṭṭhāna again without kama = first jhāna → elephant trained to like and follow commands for good war elephant)

125.3.10.2 (note grass, water, firewood is simile for first jhāna from {{++AN 7.67}} )

125.3.10.3 (in the same way, repeat what monk does before elephant simile )

125.3.11 (skip 1st jhāna, go directly to 2nd jhāna, since the previous stage of satipaṭṭhāna was first jhāna!)

▶

125.3.11.1 (simile: monk developing 2nd through 4th jhāna → elephant tied up so it can’t move while training to be imperturbable to simulated weapons and battle stress)

125.3.11.2 (in the same way, repeat what monk does before elephant simile )

125.3.12 (imperturbability/āneñjappatte, the dynamic form of 4th jhāna)

125.4 (Three higer knowledges, 3 vedas being redefined by Buddha)

▶

125.4.1 (#4 of 6: higher knowledge of reviewing past lives)

125.4.2 (#5 of 6: higher knowledge of divine eye sees kamma and rebirth of beings)

125.4.3 (#6 of 6: higher knowledge of destruction of āsavas, i.e. arahant)

125.5 (mark of sammā samādhi is khamo/patient endurance of any unpleasant experience)

▶

125.5.1 (simile: successful monk with imperturbable 4th jhāna withstands cold, heat, mosquitoes → elephant in live battle struck by spears, swords, arrows)

125.5.2 (in the same way, repeat what monk does before elephant simile )

📋 MN 126 Bhūmija

▼

126.2 (“Answering this way, I trust that I repeated what the Buddha has said, and didn’t misrepresent him)

126.3 (Buddha confirms: If people with wrong views and wrong practice lead the spiritual life, they can’t win the fruit, regardless of whether they make a wish,)

▶

126.3.1 (simile of a person in need of oil.)

126.3.2 (simile of a person in need of milk, pulling on horn of cow)

126.3.3 (simile of a person in need of butter, churning water)

126.3.4 (simile of a person in need of fire, trying to ignite wet log)

126.8 (If people with right views and right practice lead the spiritual life, they can win the fruit, regardless of whether they make a wish,)

▶

126.8.1 (simile of person in need of oil)

126.8.2 (simile of person in need of milk)

126.8.3 (simile of person in need of butter)

126.8.4 (simile of person in need of fire)

126.10 (conclusion: Buddha tells monk if he had used those similes Prince Jayasena would have been inspired with confidence)

📋 MN 127 Anuruddha

▼

127.1 (layman Pañcakaṅga invites Anuruddha for meal offering, accepted)

127.2 (layman asks if appamāṇā ceto-vimutti different than mahaggatā)

▶

127.2.1 (layman thinks they are the same practice, just different name)

127.2.2 (Anuruddha corrects him, says they’re two different practices)

127.3 (Anuruddha explains ap-pamāṇā/measure-less refers to 4bv brahma-vihāra pervaded in 8 directions)

127.4 (Anuruddha explains mahag-gatā/expansive is pervading 4bv in gradually larger space starting with one tree)

127.5 (4 kinds of deva realm rebirth commensurate with appamāna and mahaggatā)

▶

127.5.1 (oil lamp simile: devas gather ↔ can see different colors of flame, but not different radiance)

127.5.2 (oil lamp simile: devas leave gathering ↔ can see different colors of flame, and different power of radiance)

127.5.3 (flies following luggage simile ↔ devas delight in radiance, but don’t assume permanent identity with it)

127.6 (Kaccana asks Anuruddha: are all devas reborn there limited or immeasurable?)

▶

127.6.1 (some are limited, some are limitless)

127.6.2 (Why? Because some meditated pervading smaller space, some larger, some limtlesss)

127.7 (Kaccana asks Anuruddha: Do all the radiant deities have corrupted radiance, or some pure?)

▶

127.7.1 (some are corrupted, some pure)

127.7.2 (Why? Because some did jhāna with more 5 hindrance corruption, some more pure)

127.7.3 (simile of oil lamp, purity of oil and wick ↔ jhāna meditator purity free of 5niv)

127.8 (conclusion: Kaccana correctly guesses anuruddha is speaking from personal experience from conversation with devas)

128.128 MN 128 Upak-kilesa: corruptions

128.1 (monks at Kosambi quarreling, Buddha tells them to stop)

▶

128.1.5 (verse)

128.2 (they didn’t listen so Buddha left)

▶

128.2.1 (Buddha encourages monk Baghu)

128.2.2 (Park keeper tries to keep Buddha out, which means Buddha has shaved head and looks like regular monk, not those modern Buddha statues with solid gold skin tone and pineapple tumor growing out of his head)

128.2.3 (Buddha then visits Anuruddha, Nandiya, and Kimbila)

128.2.4 (3 of them live in harmony and assiduously)

128.2.5 (they are assiduous by keeping noble silence and only discussing Dharma once every 5 days)

128.3 (ñāṇa-dassana: knowledge and vision)

▶

128.3.0 (11 hindrances instead of usual 5)

128.3.1 (uk1: vicikicchā: doubt, same as 5niv#5)

128.3.2 (uk2: a-manasi-kāro: lack of attention, loss of focus)

128.3.3 (uk3: thina-middhaṃ: sloth & torpor, same as 5niv#3)

128.3.4 (uk4: chambhitattaṃ: terror ↔ simile travel on highway, robbers jump you)

128.3.5 (uk5: uppilaṃ: excitement ↔ simile like finding 5 treasures)

128.3.6 (uk6: duṭṭhullaṃ: discomfort/heaviness)

128.3.7 (uk7: acc-āraddha-vīriyaṃ: excessively aroused vigor ↔ simile of gripping quail too tightly it dies)

128.3.8 (uk8: ati-līna-vīriyaṃ: excessively lax vigor ↔ simile of gripping quail too softly it escapes)

128.3.9 (uk9: abhijappā: longing)

128.3.10 (uk10: nānatta-saññā: diversity of perceptions [that arise through 6 sense doors] )

128.3.11 (uk11: ati-nij-jhāyitattaṃ: excessive jhāna focus)

128.4 (unlimited light, unlimited perception of forms)

▶

128.4.1 (see light + no forms, or no light + forms. Why?)

128.4.2 (because I focused on one or the other)

128.4.3 (perceived limited light and saw limited forms, or ♾️light and ♾️forms. Why?)

128.4.4 (because samādhi is limited or unlimited)

128.5 (3 way samādhi: fulfills 7 awakening factors and 4 jhānas)

128.6 (the 6th knowledge of 6ab is arahant-ship)

128.100 commentary

📋 MN 129 Bāla-paṇḍita

▼

129.1 (three characteristics of a fool)

▶

129.1.1 (fool thinks killing and stealing are proper)

129.1.2 (fool sees kings punish criminals and knows he’s next)

129.1.3 (fool laments knowing he’s headed to bad place)

129.1.4 (simile for how painful hell is)

129.1.5 (simile of stone and himalaya for how painful hell is)

129.1.8 (sufferings of animal realm)

129.1.12 (simile of hole in yoke in ocean, and one eye turtle)

129.2 (three characteristics of an astute person)

▶

129.2.1 (no fear of punishment from kings)

129.2.2 (no regrets and fear of going to bad place)

129.2.3 (rebirth in good place)

129.2.4 (simile for how nice heaven is: wheel turning king with 7 treasures)

129.2.5 (wheel treasure)

129.2.6 (elephant treasure)

129.2.7 (horse treasure)

129.2.8 (jewel treasure)

129.2.9 (woman treasure)

129.2.10 (householder treasure)

129.2.11 (counselor treasure)

129.2.12 (four blessings)

129.2.13 (simile of stone and himalaya)

📋 MN 130 Deva-dūta

▼

130.0 (simile of doorway with people ↔ Buddha’s divine eye seeing beings go to hell)

130.1 (first messenger: baby collapsed in own feces)

130.2 (second messenger: elderly women bent over trembling)

130.3 (third messenger: old man gravely ill )

130.4 (fourth messenger: kings punishing bandits )

130.5 (fifth messenger: corpse of man or woman)

130.6 (wardens of hell punish them with the five-fold crucifixion.)

📋 MN 131 Bhadd-eka-ratta

▼

131.1 (Buddha teaches passage for recitation and the analysis of One Fine Night)

131.2 (Buddha’s commentary on verse)

▶

131.2.1 (And how do you run back to the past?)

131.2.2 (And how do you hope for the future?)

131.2.3 (And how do you falter amid presently arisen dharmas?)

131.10 (conclusion)

📋 MN 132 Ānanda-bhaddeka-ratta

▼

132.1 (Ananda gives Dhamma talk on one fine night)

132.2 (Buddha asks monks who was teaching)

132.3 (Ananda went on to repeat the verses and analysis as in the previous discourse, {{_MN 131}}.)

132.5 (Buddha repeated the verses and analysis once more…)

📋 MN 133 Mahākaccāna-bhaddeka-ratta

▼

133.1 Deva tells monk Samiddhi he should memorize recitation passage and analysis of ‘one fine night’

133.2 Monk asks Buddha to teach ‘one fine night’

133.3 Buddha teaches verse only

133.4 then Buddha goes to rest without teaching analysis

133.5 monks go to Ven. Mahākaccāna for analysis of verse

133.6 Mahākaccāna gives analysis

▶

133.6.1 (And how do you run back to the past?)

133.6.2 (And how do you hope for the future?)

133.6.3 (And how do you falter amid presently arisen phenomena?)

133.10 conclusion: monks asks Buddha to confirm Mahākaccāna’s teaching

📋 MN 134 Lomasakaṅgiya-bhaddeka-ratta

▼

134.1 (deva asks Venerable Lomasakaṅgiya if he memorized one fine night and analysis)

134.2 (monk does not remember)

134.3 (deva asks monk if he has just the verse memorized, monk doesn’t)

134.4 (deva does have verse memorized, which he recites)

134.5 (deva tells monk to memorize verse, recitation passage, and analysis)

134.6 (monk reports back to Buddha and asks for passage and analysis)

134.7 (Buddha recites verse)

134.8 (Buddha gives analysis)

📋 MN 135 Cūḷa-kamma-vibhaṅga

▼

135.2 (why do being experience good and bad results of karma [action]?)

135.3 (answer: STED kamma-s-saka)

135.4 (Buddha gives commentary on STED kamma-s-saka)

▶

135.4.1 (Karmic result of killing → short lifespan)

135.4.2 (Karmic result of habitually hurting → sickly health)

135.4.3 (Karmic result of being irritable and foul tempered → ugly)

135.4.4 (Karmic result of envy → insignificant)

135.4.5 (Karmic result of giving to ascetics and brahmins → wealth)

135.4.6 (Karmic result of being obstinate or vain → low social status)

135.4.7 (Karmic result of asking the wise about skillful and unskillful → wisdom and intelligence)

135.10 (conclusion)

📋 MN 136 Mahā-kamma-vibhaṅga

▼

136.2 (Buddha explains how monk should have answered question)

▶

136.2.2 (Buddha calls non-buddhist understanding of karma foolish and incompetent )

136.3 (Great Karma Analysis – There are 4 types of people in world)

▶

136.3.1 (Does evil → goes to hell: ascetic wrongly assumes absolute rule)

136.3.2 (Does evil → goes to heaven: ascetic wrongly assumes absolute rule)

136.3.3 (Does good → goes to heaven: ascetic wrongly assumes absolute rule)

136.3.4 (Does good → goes to hell: ascetic wrongly assumes absolute rule)

136.5 (Buddha analyzes flaws of 4 cases)

▶

136.5.1 (Buddha analyzes case 1 flaw)

▶

136.5.1.1 (there is bad karma and result of bad karma )

136.5.1.2 (doing evil and wrong view → reborn in hell )

136.5.1.3 (everyone who does evil → reborn in hell: wrong)

136.5.1.4 (those who agree with me are right, everyone else is wrong)

136.5.1.5 (stubbornly insist this is the only truth, all other ideas are stupid)

136.5.2 (Buddha analyzes case 2 flaw)

136.5.3 (Buddha analyzes case 3 flaw)

136.5.4 (Buddha analyzes case 4 flaw)

136.8 (Buddha gives correct explanation of 4 cases)

▶

136.8.1 (Doing evil → going to hell ∴ must have done bad karma action in past)

136.8.2 (Doing evil → going to heaven ∴ must have done good karma action in past)

136.8.3 (Doing good → going to heaven ∴ must have done good karma action in past)

136.8.4 (Doing good → going to hell ∴ must have done bad karma action in past)

136.10 (conclusion)

📋 MN 137 Saḷ-āyatana-vibhaṅga

▼

137.1 (six sense fields + dependently arisen effects)

▶

137.1.1 (6 internal bases)

137.1.2 (6 external bases)

137.1.3 (6 classes of consciousness)

137.1.4 (6 classes of contact)

137.2 (18 mental vicāra/explorations = 6 x [so-manassa + do-manassa + upekkha])

137.3 (36 positions of sentient beings = 18 x [householder + renunciate])

▶

137.3.1 (6 kinds of householder mental-joy)

137.3.2 (6 kinds of renunciate mental-joy = pīti of 7sb and 4 jhānas)

137.3.3 (6 kinds of householder mental-distress: This is what 4th jhāna formula references)

137.3.4 (6 kinds of renunciate mental-distress)

137.3.5 (6 kinds of householder equanimous-observation)

137.3.6 (6 kinds of renunciate equanimous-observation: is what’s in 3rd and 4th jhāna, mind connected to 5 sense fields!)

137.4 (rely on something superior to give up something inferior)

▶

137.4.1 (rely on renunciate mental-joy to give up householder mental-joy)

137.4.2 (rely on renunciate mental-distress to give up householder mental-distress)

137.4.3 (rely on renunciate equanimous-observation to give up householder equanimous-observation)

137.4.4 (rely on renunciate mental-joy to give up renunciate mental-distress: use first two jhānas to give up renunciate mental-distress)

137.4.5 (rely on renunciate equanimous-observation to give up renunciate mental-joy: use 4th and 3rd jhāna to give up 1st and 2nd jhāna)

137.5 (two kinds of upekkha equanimous-observation)

▶

137.5.1 (upekkha based on diversity/nanatta are 3rd and 4th jhāna)

137.5.2 (upekkha based on unity/ekatta are 4 a-rūpa attainments)

137.4.6 (rely on upekkha of formless to give up upekkha of fourth jhāna)

137.4.7 (rely on non-identification to give up upekkha of formless)

137.7 (The teacher -buddha- uses 3 types of sati, to illustrate upekkha reaction)

▶

137.7.1 (bad disciples)

137.7.2 (some good some bad disciples)

137.7.3 (all good disciples)

137.8 (8 vimokkha + simile of horse and ox trainer in 4 directions)

137.10 (conclusion)

📋 MN 138 Uddesa-vibhaṅga

▼

138.1 (Buddha says in brief: use upekkha to see consciousness not scattered externally or stuck internally)

138.2 (monks ask Mahakaccana to elucidate)

138.3 (Mahakaccana elucidates)

138.4 (bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti: scattered externally)

▶

138.4.1 (not scattered externally)

138.5 (ajjhattaṃ saṇṭhitanti: internally stuck )

▶

138.5.1 (first jhana)

138.5.2 (second jhana)

138.5.3 (third jhana)

138.5.4 (fourth jhana)

138.5.5 (not stuck internally)

138.6 (anupādā paritassanā: by clinging, agitated )

▶

138.6.1 (not clinging, not agitated)

138.7 (monks ask Buddha to validate Mahakaccana explanation )

138.8 (conclusion: Buddha validates)

139.1 (Buddha glosses majjhima patipada, lists topics he’s about to analyze)

139.2 (Don’t indulge in sensual pleasures...& self-mortification)

▶

139.2.1 (avoiding two extremes with middle way...)

139.3 (Know what it means to flatter and to rebuke.)

▶

139.3.5 (just teaching Dharma without flattery or rebuke)

139.4 (Know how to distinguish different kinds of sukha/pleasure.)

▶

139.4.5 (5kg sensuality-cords are to feared, don’t fear 4 jhānas)

139.5 (more ways to speak properly)

▶

139.5.1 ( ‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’)

139.5.3 (‘Don’t speak hurriedly.’’)

139.5.5 (‘Don’t insist on local terminology )

139.10 (‘Buddha runs through same list of topics and connects to ‘non-conflict’/arana)

139.12 (conclusion)

140.1 (Buddha meets Pukkusāti)

140.4 (Buddha says a person consists of 4 groups of things)

▶

140.4.1 (6 elements)

140.4.2 (6 bases of contact)

140.4.3 (18 kinds of mental exploration)

140.4.4 (4 foundations)

140.6 (six elements)

▶

140.6.1 (earth element)

140.6.2 (water element)

140.6.3 (fire element)

140.6.4 (air element)

140.6.5 (space element)

140.6.6 (consciousness element cognizes 3 types of vedana)

140.7 (six classes of contact leads to 18 kinds of mental exploration)

▶

140.7.2 (simile of friction from fire stick)

140.10 (only equanimous-observation remains)

▶

140.10.1 (goldsmith simile)

140.10.3 (direct equanimous-observation to 4 formless attainments)

140.12 (Arahantship: birth is destroyed!)

▶

140.12.5 (simile of oil lamp)

140.14 (4 foundations)

140.16 (conclusion: Pukkusāti wants to ordain)

▶

140.16.2 (he get gored by a bull)

140.16.4 (Buddha announces he was reborn in pure abodes as non returner)

📋 MN 141 Sacca-vibhaṅga

▼

141.0 (supreme wheel of Dharma, four noble truths analysis)

▶

141.0.2 (Sāriputta guides people to stream entry, Moggallāna to arahant)

141.0.3 (Buddha asks Sāriputta to give the talk)

141.1 (nt1 dukkha)

▶

141.1.1 ( And what is rebirth?)

141.1.2 ( And what is old age?)

141.1.3 ( And what is death?)

141.1.4 ( And what is lamentation?)

141.1.5 ( And what is suffering?)

141.1.6 ( And what is sadness?)

141.1.7 ( And what is distress?)

141.1.8 ( And what is ‘not getting what you wish for is suffering’?)

141.1.9 ( And what is ‘in brief, the five grasping aggregates are suffering’?)

141.2 (nt2 origin of dukkha)

141.3 (nt3 cessation of dukkha)

141.4 (nt4 path that leads to cessation of dukkha)

▶

141.4.1 (right view)

141.4.2 (right resolve)

141.4.3 (right speech)

141.4.4 (right action)

141.4.5 (right livelihood)

141.4.6 (right effort)

141.4.7 (right remembering)

141.4.8 (right undistractible lucidity)

141.10 (conclusion)

📋 MN 142 Dakkhiṇā-vibhaṅga

▼

142.1 (Nun Mahāpajāpati offers Buddha garments)

142.2 (Buddha asks her to offer to sangha instead)

142.3 (Ananda asks Buddha to accept since she was Buddha’s stepmother)

142.4 (Buddha lists the types of kindness hard to repay)

142.5 ( fourteen kinds of personal offerings to a teacher.)

▶

142.5.2 (The kind of merit from those offerings)

142.6 ( But there are, Ānanda, seven teacher’s offerings bestowed on a Saṅgha.)

142.7 ( personal offering not as fruitful than one bestowed on a Saṅgha.)

142.8 ( four ways of purifying an offering to a teacher.)

📋 MN 143 Anāthapiṇḍik’-ovāda

▼

143.1 (Anāthapiṇḍika was sick, suffering, gravely ill. )

143.2 (Sāriputta comes to give him final talk)

143.3 (‘I shall not grasp the eye, and there shall be no consciousness of mine dependent on the eye.’)

▶

143.3.2 (permutate for all 6 internal senses)

143.3.3 (permutate for 6 external objects)

143.3.4 (permutate for 6 classes of consciousness)

143.3.5 (permutate for 6 classes of contact)

143.3.6 (permutate for 6 classes of sensation)

143.4 (”I shall not grasp the 6 elements” [rūpa + space + consciousness])

143.5 (”I shall not grasp the {{__5uk}} aggregates…”)

143.6 (”I shall not grasp the 4 formless attainments…”)

143.7 (”I shall not grasp this world, other world, whatever is seen, heard, sensed, cognized…”)

143.8 (Anāthapindika cried with joy at such profound Dhamma)

▶

143.8.2 (he asks Sāriputta to teach this to lay people in future, not just monks)

143.9 (Anāthapindika passed away, reborn as deva in Tusita)

📋 MN 144 Chann’-ovāda

▼

144.1 (Channa tells Sariputta he’s gravely ill and plans to commit suicide)

144.2 (Sariputta asks him not to commit suicide)

144.3 (Channa says his suicide is blameless because he’s enlightened)

144.4 (Sariputta wants to test his enlightenment first)

▶

144.4.2 (do you regard the eye, eye consciousness, and things knowable by eye consciousness as mine and self?)

144.4.3 (Channa answers no)

144.4.4 (what have you seen and known in these things that you regard them as not self?)

144.4.5 (Channa answers he knows and sees after cessation of those things)

144.5 (Sariputta advises Channa to follow these steps from the Buddha)

144.6 (Channa commits suicide, sariputta doesn’t believe Channa was an arahant, asks Buddha)

144.7 (conclusion: Buddha says Channa was a blameless arahant)

📋 MN 145 Puṇṇ’-ovāda

▼

145.1 (Punna asks Buddha for Dhamma in brief)

145.2 (if one welcomes, clings to forms visible to eye)

▶

145.2.2 (that gives rise to relishing, the origin of suffering)

145.2.3 (permutate for all 6 sense doors)

145.4 (if one doesn’t welcome, cling to forms visible to eye)

▶

145.4.2 (relishing and suffering cease)

145.4.3 (permutate for all 6 sense doors)

145.5 (Buddha asks Punna about new country he plans to live in)

▶

145.5.2 (what if they abuse and insult you?)

145.5.3 (what if they hit you with fists?)

145.5.4 (what if they throw stones?)

145.5.5 (what if they beat you with club?)

145.5.6 (what if they stab you with knife?)

145.5.7 (what if they kill you?)

145.10 (conclusion: Punna becomes arahant, has 500 male and 500 female lay followers)

📋 MN 147 Cūḷa-rāhul’-ovāda

▼

147.0 (thousands of devas want to witness Buddha lead Rahula to arahantship)

147.1 (is eye permanent, suffering, self? )

▶

147.1.2 (is form [visble to eye] permanent, suffering, self?)

147.1.3 (is eye conciousness permanent, suffering, self?)

147.1.4 (is eye contact permanent, suffering, self?)

147.1.5 (is sensation, perception, co-activity, consciousness permanent, suffering, self?)

147.2 (is ear permanent, suffering, self? )

147.3 (is nose permanent, suffering, self? )

147.4 (is tongue permanent, suffering, self? )

147.5 (is body permanent, suffering, self? )

147.6 (is mind permanent, suffering, self? )

147.7 (seeing this, disenchantment → dispassion → nirvana)

147.10 (conclusion: Rāhula becomes arahant, thousands of devas enter stream)

📋 MN 148 Cha-chakka

▼

148.1 (enumerating 6 sets of 6)

▶

148.1.1 (Six interior sense fields)

148.1.2 (Six exterior sense fields)

148.1.3 (Six classes of consciousness

148.1.4 (Six classes of contact)

148.1.5 (Six classes of feeling)

148.1.6 (Six classes of craving)

148.2 (logical not-selfing: how can 6 sets that can be seen to arise and pass away be my self?)

▶

148.2.1 (Eye)

▶

148.2.1.1 (logical not selfing → eye → eye faculty)

148.2.1.2 (logical not selfing → eye → visible form)

148.2.1.3 (logical not selfing → eye → eye consciousness)

148.2.1.4 (logical not selfing → eye → eye contact)

148.2.1.5 (logical not selfing → eye → feelings)

148.2.1.6 (logical not selfing → eye → craving)

148.2.2 (Ear)

▶

148.2.2.1 (logical not selfing → ear → ear faculty)

148.2.2.2 (logical not selfing → ear → sounds)

148.2.2.3 (logical not selfing → ear → ear consciousness)

148.2.2.4 (logical not selfing → ear → ear contact)

148.2.2.5 (logical not selfing → ear → feelings)

148.2.2.6 (logical not selfing → ear → craving)

148.2.3 (Nose)

▶

148.2.3.1 (logical not selfing → nose → nose faculty)

148.2.3.2 (logical not selfing → nose → odors)

148.2.3.3 (logical not selfing → nose → nose consciousness)

148.2.3.4 (logical not selfing → nose → nose contact)

148.2.3.5 (logical not selfing → nose → feelings)

148.2.3.6 (logical not selfing → nose → craving)

148.2.4 (Tongue)

▶

148.2.4.1 (logical not selfing → tongue → tongue faculty)

148.2.4.2 (logical not selfing → tongue → tastes)

148.2.4.3 (logical not selfing → tongue → tongue consciousness)

148.2.4.4 (logical not selfing → tongue → tongue contact)

148.2.4.5 (logical not selfing → tongue → feelings)

148.2.4.6 (logical not selfing → tongue → craving)

148.2.5 (Body)

▶

148.2.5.1 (logical not selfing → body → body faculty)

148.2.5.2 (logical not selfing → body → touch)

148.2.5.3 (logical not selfing → body → body consciousness)

148.2.5.4 (logical not selfing → body → body contact)

148.2.5.5 (logical not selfing → body → feelings)

148.2.5.6 (logical not selfing → body → craving)

148.2.6 (Mind)

▶

148.2.6.1 (logical not selfing → mind → mind faculty)

148.2.6.2 (logical not selfing → mind → thoughts)

148.2.6.3 (logical not selfing → mind → mind consciousness)

148.2.6.4 (logical not selfing → mind → mind contact)

148.2.6.5 (logical not selfing → mind → feelings)

148.2.6.6 (logical not selfing → mind → craving)

148.3 (origin of identity, by selfing: hallucinating 6 sets as mine, I, myself)

▶

148.3.1 (origin of identity → eye)

148.3.2 (origin of identity → ear)

148.3.3 (origin of identity → nose)

148.3.4 (origin of identity → tongue)

148.3.5 (origin of identity → body)

148.3.6 (origin of identity → mind)

148.4 (cessation of identity, by not-selfing: true seeing of 6 sets as not-mine, not-I, not-myself)

▶

148.4.1 (cessation of identity → eye)

148.4.2 (cessation of identity → ear)

148.4.3 (cessation of identity → nose)

148.4.4 (cessation of identity → tongue)

148.4.5 (cessation of identity → body)

148.4.6 (cessation of identity → mind)

148.5 (underlying tendencies)

▶

148.5.1 (underlying tendencies → eye)

148.5.2 (underlying tendencies → ear)

148.5.3 (underlying tendencies → nose)

148.5.4 (underlying tendencies → tongue)

148.5.5 (underlying tendencies → body)

148.5.6 (underlying tendencies → mind)

148.6 (removing underlying tendencies)

▶

148.6.1 (remove underlying tendencies → eye)

148.6.2 (remove underlying tendencies → ear)

148.6.3 (remove underlying tendencies → nose)

148.6.4 (remove underlying tendencies → tongue)

148.6.5 (remove underlying tendencies → body)

148.6.6 (remove underlying tendencies → mind)

148.7 (nibbindati: disenchanted with the 6 sets)

148.8 (Khīṇā jāti: ended [re]birth)

148.9 (conclusion: 60 monks add their names to the Arahant registry)

📋 MN 149 Mahā-saḷāyatanika

▼

149.1 (when you don’t truly know and see the six sense doors)

149.2 (when you truly know and see the six sense doors)

149.3 (when eightfold path perfected, {{__37bp}} also)

149.4 (what should be completely understood by direct knowledge?)

149.5 (what are the things that should be given up by direct knowledge?)

149.6 (what are the things that should be developed by direct knowledge?)

149.7 (what are the things that should be realized by direct knowledge?)

149.8 (repeat all of above for all 6 sense doors)

149.9 (conclusion: monks satisfied with Buddha’s talk)

📋 MN 150 Nagaravindeyya

▼

150.1 (What ascetics and brahmins don’t deserve respect?)

▶

150.1.1 (those not free of {{__3am}})

150.1.2 (why? Because we’re not free of 3am, they’re no better than us)

150.1.3 (repeat for all 6 sense doors)

150.2 (What ascetics and brahmins deserve respect?)

▶

150.2.1 (those free of {{__3am}})

150.2.2 (why? Because we’re not free of 3am, they’re better than us)

150.2.3 (repeat for all 6 sense doors)

150.3 (What evidence and reason for those who deserve respect?)

▶

150.3.1 (because they frequent remote areas that don’t have tempting stimuli through 6 sense doors)

150.3.2 (‘Clearly those venerables are free of greed, hate, and delusion, or practicing to be free of them.’)

150.4 (conclusion: brahmins and householders become lay followers)

📋 MN 151 Piṇḍa-pāta-pāri-suddhi

▼

151.1 (suññata: emptiness️)

▶

151.1.2 (sariputta usually does suññatā)

151.1.3 (paccavekkhamāno is related to upekkha, pīti + pamojja launch 7sb sequence into jhāna)

151.2 ({{__3am}}: unskillful roots)

151.3 ({{__5kg}}: cords of sensual pleasure)

151.4 ({{__5niv}}: hindrances)

151.5 ({{__5uk}}: clinging aggregates)

151.6 ({{__4sp}}: satipaṭṭhāna)

151.7 ({{__4pd}}: 4 exertions)

151.8 ({{__4ip}}: bases of power)

151.9 ({{__5ind}}: faculties️)

151.10 ({{__5bal}}: powers️)

151.11 ({{__7sb}}: awakening factors)

151.12 ({{__8aam}}: noble eightfold path)

151.13 (samatha & vipassana)

151.14 (vijjā ca vimutti)

151.15 (conclusion)

📋 MN 152

▼

152.0 (brahman Pārāsariya teaching of indriya bhāvana ridiculed )

▶

152.0.1 (if not seeing visible objects and not hearing sounds is indriya bhāvana)

152.0.2 (then blind and deaf have developed faculties)

152.1 (1st type: unexcelled development of faculties → upekkha vipassana established immediately)

▶

152.1.1 (eye and forms ↔ simile: how fast strong man can blink)

152.1.2 (ear and sounds ↔ simile: quickly snapping fingers)

152.1.3 (nose and smells ↔ simile: drop of water rolling off lotus leaf)

152.1.4 (tongue and taste ↔ simile: spit saliva out)

152.1.5 (body and sensations ↔ simile: strong man flex arm muscle)

152.1.6 (mind and dhamma ↔ simile: water drops fall on to pan heated all day)

152.2 (2nd type: ‘trainee’ = at least a stream enterer)

▶

152.2.1 (horror and disgust correspond to domanassa not ceasing until second jhāna)

152.3 (3rd type: noble one with developed faculties)

▶

152.3.1 (perceiving the unrepulsive in the repulsive → pervade with metta, or dhatu meditation)

▶

152.4.1 (here is a tree… always practice jhāna)

152.100 commentary

📚 Majjhima Nikaya Collection