4👑☸ MN

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

Majjhima Nikāya (MN)

Middle (length) collection (of suttas)

MN has 152 suttas divided into 15 Vaggas (chapters);
Usually 10 suttas per Vagga.

4👑☸ → MN‍ → Vagga ₁ ² ₃ ⁴ ₅ ⁶ ₇ ⁸ ₉ ¹⁰ ₁₁ ¹² ₁₃ ¹⁴ ₁₅ 🔝

🔗🔊 MN audio recordings in many languages

1. Mūla-pariyāya (root-turning/explanation) Vagga

MN ¹		MN ²		MN ³		MN ⁴		MN ⁵
	MN ⁶		MN ⁷		MN ⁸		MN ⁹		MN ¹⁰

● MN ¹ Mūla-pariyāya: root (of all things) turned (explained)

MN ¹ - MN 1 Mūla-pariyāya: root of all things
MN ^1.1 - (Ordinary person, assutavā puthujjano)
MN ^1.1.1 - (perceives [sañjānāti] form as form, conceives wrong ideas and identity around form)
MN ^1.1.2 - (why? Because they don’t completely understand [A-pariññātaṃ] form)
MN ^1.2 - (The trainee, sekha, an ariya but not an arahant yet)
MN ^1.2.1 - (directly knows [abhijānāti] form as form, but still working on not conceiving wrong ideas and identity around form)
MN ^1.2.2 - (why? so they can completely understand [Pariññātaṃ] form)
MN ^1.3 - (THE ARAHANT—I: completely understands [Pariññātaṃ])
MN ^1.3.1 - (directly knows [abhijānāti] form as form, they do not conceive wrong ideas and identity around form)
MN ^1.3.2 - (why? Because they have completely understood [Pariññātaṃ] form)
MN ^1.4 - (THE ARAHANT—II: free of greed)
MN ^1.4.1 - (directly knows [abhijānāti] form as form, they do not conceive wrong ideas and identity around form)
MN ^1.4.2 - (why? Because they’re free of greed due to the ending of greed.)
MN ^1.5 - (THE ARAHANT—III: free of aversion)
MN ^1.5.1 - (directly knows [abhijānāti] form as form, they do not conceive wrong ideas and identity around form)
MN ^1.5.2 - (why? Because they’re free of hate due to the ending of hate.)
MN ^1.6 - (THE ARAHANT—IV: free of delusion)
MN ^1.6.1 - (directly knows [abhijānāti] form as form, they do not conceive wrong ideas and identity around form)
MN ^1.6.2 - (why? Because they’re free of delusion due to the ending of delusion.)
MN ^1.7 - (THE TATHĀGATA— completely understand [Pariññātaṃ] to the end)
MN ^1.7.1 - (directly knows form as form, they do not conceive wrong ideas and identity around form)
MN ^1.7.2 - (why? Because the Realized One has completely understood it to the end)
MN ^1.8 - (THE TATHĀGATA II— understood that relishing is the root of suffering)
MN ^1.8.1 - (directly knows form as form, they do not conceive wrong ideas and identity around form)
MN ^1.8.2 - (why? Because he has understood that relishing is the root of suffering,)
MN ^1.9 - (Unusual conclusion: monks are unhappy instead of delighted with discourse)

● MN ² Sabb'-āsava: all (of the) asinine-inclinations

asinine-inclinations Given Up by Seeing, by Restraint, by Using, by Enduring, by Avoiding, by Dispelling, by Developing
MN ² – MN 2 Sabb-āsava: All the asinine-inclinations
MN ^2.1 (asinine-inclinations Given Up by Seeing )
MN ^2.1.1 (And what are the Dharmas they shouldn’t focus on but they do? )
MN ^2.1.2 (And what are the Dharmas they should focus on but they don’t? )
MN ^2.1.3 (When they attend improperly in this way, one of six views arises in them. )
MN ^2.1.4 (an educated noble-one's-disciple … does the opposite )
MN ^2.2 (asinine-inclinations Given Up by Restraint – same as right effort part 1)
MN ^2.3 (asinine-inclinations Given Up by Using )
MN ^2.3.1 (Robes to ward off cold and heat, mosquitos...)
MN ^2.3.2 (Almsfood not for entertainment, but as fuel to sustain holy life…)
MN ^2.3.3 (Lodgings to ward off cold and heat, mosquitos …)
MN ^2.3.4 (Medicine only for good health…)
MN ^2.4 (asinine-inclinations Given Up by Enduring )
MN ^2.5 (asinine-inclinations Given Up by Avoiding )
MN ^2.6 (asinine-inclinations Given Up by Dispelling - right effort part 2)
MN ^2.7 (asinine-inclinations Given Up by Developing - same as right effort part 3)
MN ^2.8 (conclusion)

● MN ³ Dhamma-dāyāda: Dhamma-heirs

MN ³ – MN 3 Dhamma-dāyāda: Dharma heirs
MN ^3.1 – (Buddha tells monks to be heirs in Dharma, not material things)
MN ^3.1.1 – (example of Buddha giving leftover food to monks)
MN ^3.1.2 – (first monk turns down offer, goes hungry)
MN ^3.1.3 – (second monk accepts food)
MN ^3.1.4 – (Buddha praises first monk, because it conduces to few wishes)
MN ^3.2 - (buddha finishes talk, sariputta talks on judicious-seclusion)
MN ^3.2.1 – (senior monks do not train in judicious-seclusion)
MN ^3.2.1.1 – (a. disciples don’t follow teacher’s example in judicious-seclusion)
MN ^3.2.1.2 – (b. don’t give up what the Teacher tells them to)
MN ^3.2.1.3 – (c. indulgent and slack, leaders in backsliding, neglecting judicious-seclusion)
MN ^3.2.2 – (middle monks likewise as senior…)
MN ^3.2.3 – (junior monks likewise as senior…)
MN ^3.2.4 – (senior monks do train in judicious-seclusion)
MN ^3.2.4.1 – (a. disciples do follow teacher’s example in judicious-seclusion)
MN ^3.2.4.2 – (b. do give up what the Teacher tells them to)
MN ^3.2.4.3 – (c. not these: indulgent and slack, leaders in backsliding, neglecting judicious-seclusion)
MN ^3.2.5 – (middle monks likewise as senior…)
MN ^3.2.6 – (junior monks likewise as senior…)
MN ^3.3 – (8aam is middle way to remove greed and hate)
MN ^3.3.2 – (list of other faults middle way removes)
MN ^3.4 – (conclusion: monks happy with Sariputta’s talk)

● MN ⁴ Bhaya-bherava: 😱 fear and terror

before seclusion and samadhi, fear and terror needed overcoming. “But Master Gotama, remote lodgings in the wilderness and the forest are challenging. It’s hard to maintain seclusion and hard to find joy in it. Staying alone, the forests seem to rob the mind of a monk who isn’t undistractible-&-lucid in samādhi.”
MN ⁴ – MN 4 Bhaya-bherava: Fear and Terror
MN ^4.3 - (all the reasons Buddha doesn’t have fear living in wilderness)
MN ^4.4 - (Buddha picked days of the month especially fearful to test himself)
MN ^4.5 - (seven 7sb☀️ awakening factor sequence activated)
MN ^4.6 - (STED four jhāna formula = samādhi awakening factor)
MN ^4.7 - (imperturbable version of 4th jhāna = upekkha awakening factor)
MN ^4.8 - (using that samādhi realize the te-vijja 3 higher knowledges)
MN ^4.9 - (Brahmin wonders if Gotama is not free of defilements since he still frequents wilderness )

● MN ⁵ An-aṅgaṇa: un-blemished

“monks, these four people are found in the world. What four?
1. One person with a blemish doesn’t truly understand: ‘There is a blemish in me.’
2. But another person with a blemish does truly understand: ‘There is a blemish in me.’
3. One person without a blemish doesn’t truly understand: ‘There is no blemish in me.’
4. But another person without a blemish does truly understand: ‘There is no blemish in me.’
a. In this case, of the two persons with a blemish, the one who doesn’t understand is said to be worse, while the one who does understand is better.
b. And of the two persons without a blemish, the one who doesn’t understand is said to be worse, while the one who does understand is better.”
MN ⁵ – MN 5 Anaṅgaṇa: Unblemished
MN ^5.1 - (Sāriputta gives talk: there are 4 types of people…)
MN ^5.2 - (Mahāmoggallāna ask him why one type better)
MN ^5.3 - (But what is ‘blemish’ a term for?” )
MN ^5.4 - (suppose monk with blemish lives secluded, he’s still not respected)
MN ^5.5 - (an unblemished monk gets respect)
MN ^5.6 - (simile occurs to Mahāmoggallāna )

● MN ⁶ Ākaṅkheyya: one might wish

MN ⁶ – MN 6 Ākaṅkheyyasutta: One Might Wish
MN ^6.1 - ( “monks, live by the ethical precepts and the monastic code...see danger in slightest fault)
MN ^6.2 - (seventeen things a monk might wish for)
MN ^6.2.1 - (‘May I be liked and approved by my spiritual companions)
MN ^6.2.2 - ( ‘May I receive robes, alms-food, lodgings, and medicines )
MN ^6.2.3 - (‘May the services of those whose robes,… I enjoy be very fruitful and beneficial for them.’ )
MN ^6.2.4 - ( ‘When deceased family and relatives who have passed away recollect me with a confident mind)
MN ^6.2.5 - ( ‘May I prevail over desire and discontent,)
MN ^6.2.6 - (‘May I prevail over fear and terror,)
MN ^6.2.7 - (‘May I get the four jhānas easily )
MN ^6.2.8 - ( ‘May I have direct meditative experience of the peaceful liberations that are formless)
MN ^6.2.9 - ( ‘May I become a stream-enterer)
MN ^6.2.10 - (‘May I become a once-returner, )
MN ^6.2.11 - (‘May I become a non-returner, )
MN ^6.2.12 - (‘May I wield the many kinds of psychic power:)
MN ^6.2.13 - (divine ear)
MN ^6.2.14 - (mind reading)
MN ^6.2.15 - (recall past lives)
MN ^6.2.16 - (divine eye)
MN ^6.2.17 - (arahant)
MN ^6.3 - (conclusion: repeat intro)

● MN ⁷ Vatth'-ūpama [Vattha]: cloth simile

MN ⁷ – MN 7 Vattha: Simile of the Cloth
MN ^7.1 - (Buddha’s simile of cloth’s ability to take dye ↔ mind with corruptions)
MN ^7.2 - (corruptions of the mind: Covetousness, ill will,... vanity, negligence)
MN ^7.3 - (having given up these corruptions of the mind,)
MN ^7.4 - ( they have experiential confidence in the Buddha, Dhamma, Sangha)
MN ^7.5 - (launch seven awakening factor sequence)
MN ^7.6 - (such a monk eats fine food without getting corrupted ↔ simile of cloth call back)
MN ^7.7 - (does 4bv☮️ divine abidings)
MN ^7.8 - (becomes arahant)
MN ^7.9 - (brahmin Bhāradvāja asks Buddha if bathing in river purifies them)
MN ^7.10 - (buddha replies in verse)
MN ^7.11 - (brahmin Bhāradvāja ordains and becomes arahant not long after)

● MN ⁸ Sallekha: self effacement

MN ⁸ – MN 8 Sallekha: Self-Effacement
MN ^8.0 (Many wrong views on self and world)
MN ^8.0.3 (how to give up those wrong views? Seeing not mine, not self...)
MN ^8.0.8.1 (1st jhāna is pleasant dwelling, not self-effacement)
MN ^8.0.8.2 (2nd jhāna is pleasant dwelling, not self-effacement)
MN ^8.0.8.3 (3rd jhāna is pleasant dwelling, not self-effacement)
MN ^8.0.8.4 (4th jhāna is pleasant dwelling, not self-effacement)
MN ^8.0.8.5 (dimension of infinite space is peaceful dwelling, not self-effacement)
MN ^8.0.8.6 (dimension of infinite consciousness is peaceful dwelling, not self-effacement)
MN ^8.0.8.7 (dimension of nothingness is peaceful dwelling, not self-effacement)
MN ^8.0.8.8 (dimension of neither perception nor non perception is peaceful dwelling, not self-effacement)
MN ^8.1 (Sallekhapariyāya: The Exposition of Self-Effacement, list 44 ways)
MN ^8.2 (Cittupapādapariyāya: Giving Rise to the Thought)
MN ^8.3 (Parikkamanapariyāya: A Way Around)
MN ^8.4 (Uparibhāgapariyāya: Going Up)
MN ^8.5 (Pari-nibbāna-pariyāya: The Exposition by Nirvana)
MN ^8.5.3 (if you’re not nirvana’d you can’t liberate others ↔ if you stuck in mud, can’t pull out others)
MN ^8.6 (conclusion)

● MN ⁹ Sammā-diṭṭhi: right-view

MN ⁹ – MN 9 Sammā-diṭṭhi: Right View
MN ^9.1 - (noble-one's-disciple understands unskillful, … the skillful and its root.)
MN ^9.2 - (understands fuel, its origin, its cessation, and the practice that leads to its cessation.)
MN ^9.3 - ( understands suffering, its origin, its cessation, and the practice that leads to it)
MN ^9.4 - (understands old age and death, their origin, their cessation, and the practice that leads to it)
MN ^9.5 - (understands rebirth, its origin, its cessation, and the practice that leads to it)
MN ^9.6 - (understands continued existence, its origin, its cessation, and the practice that leads to it)
MN ^9.7 - (understands grasping, its origin, its cessation, and the practice that leads to it)
MN ^9.8 - (understands craving, its origin, its cessation, and the practice that leads to it)
MN ^9.9 - (understands feeling, its origin,…)
MN ^9.10 - (understands contact, its origin,…)
MN ^9.11 - (understands the six sense fields, their origin,…)
MN ^9.12 - (understands name and form, their origin,…)
MN ^9.13 - (understands consciousness, its origin,…)
MN ^9.14 - (understands co-activities, their origin, …)
MN ^9.15 - (understands ignorance, its origin, …)
MN ^9.16 - (noble-one's-disciple understands asinine-inclination, its origin, its cessation, and the practice that leads to its cessation)

● MN ¹⁰ Sati-'paṭṭhāna: [☸Dharma instruction]-remembrance-establishing

also see 4sp📚: for all the parallel EBT suttas/sutras.
DN 22¹ Kāy-ānu-passanā: continuously seeing the Body
DN 22^1.1 Kāy-ānu-passanā-ānāpāna-pabba: rememberfulness of Breathing
DN 22^1.2 Kāy-ānu-passanā-iriyāpatha-pabba: The Postures
DN 22^1.3 Kāy-ānu-passanā-sampajāna-pabba: lucid-discerning
DN 22^1.4 Kāy-ānu-passanā-paṭikūlamanasikāra-pabba: Focusing on the Repulsive
DN 22^1.5 Kāy-ānu-passanā-dhātumanasikāra-pabba: Focusing on the Elements
DN 22^1.6 Kāy-ānu-passanā-navasivathika-pabba: The Charnel Ground Contemplations
DN 22² Vedan-ānu-passanā: continuously seeing the sensations
DN 22³ Citt-ānu-passanā: continuously seeing the Mind
DN 22⁴ Dhamm-ānu-passanā: continuously seeing The Dharma
DN 22^4.1 Dhamm-ānu-passanā-nīvaraṇa-pabba: The Hindrances
DN 22^4.2 Dhamm-ānu-passanā-khandha-pabba: The Aggregates
DN 22^4.3 Dhamm-ānu-passanā-āyatana-pabba: The Sense Fields
DN 22^4.4 Dhamm-ānu-passanā-bojjhaṅga-pabba: The Awakening Factors
DN 22^4.5 Dhammānupassanāsacca-pabba: The Truths
DN 22^4.5.1 Dukkha-sacca-niddesa: The Truth of Suffering
DN 22^4.5.2 Samudaya-sacca-niddesa: The Origin of Suffering
DN 22^4.5.3 Nirodha-sacca-niddesa: The Cessation of Suffering
DN 22^4.5.4 Magga-sacca-niddesa: The Path

2. Sīha-nāda (lion's-roar) Vagga

MN ¹¹		MN ¹²		MN ¹³		MN ¹⁴		MN ¹⁵
	MN ¹⁶		MN ¹⁷		MN ¹⁸		MN ¹⁹		MN ²⁰

● MN ¹¹ Cūḷa-sīha-nāda: shorter (discourse) on lion's roar

‘There are four things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. Seeing these things in ourselves we say that: “Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.”
MN ¹¹ – MN 11 Cūḷa-sīhanāda: Shorter Discourse on the Lion’s Roar
MN ^11.3 - (‘There are four things explained by the Blessed One, who knows and sees)
MN ^11.4 - (other religions also have confidence in the Teacher, their Dharma, precepts…)
MN ^11.5 - (monks, there are these two views:)
MN ^11.6 - (There are these four kinds of grasping.)
MN ^11.6.1 - (other religions only partially understand some graspings)
MN ^11.6.2 - (other religions only partially understand some graspings)
MN ^11.6.3 - (other religions only partially understand some graspings)
MN ^11.6.4 - (other religions only partially understand some graspings)
MN ^11.6.5 - (Buddha has complete understanding of all kinds of grasping)
MN ^11.7 - (What is source, origin,...of four kinds of grasping?)
MN ^11.8 - (conclusion: giving up ignorance leads to arahantship)

● MN ¹² Mahā-sīha-nāda: greater (discourse) on lion's roar

The Realized One possesses ten powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
MN ¹² – MN 12 Mahā-sīhanāda: Longer Discourse on the Lion’s Roar
MN ^12.2 - (The Realized One possesses ten powers)
MN ^12.2.1 - (understands the possible as possible)
MN ^12.2.2 - (understands karma effects and their causes)
MN ^12.2.3 - (understands where all paths of practice lead.)
MN ^12.2.4 - (understands the world with its many and diverse elements.)
MN ^12.2.5 - (understands the diverse beliefs of sentient beings.)
MN ^12.2.6 - (understands the faculties of other sentient beings by mind reading)
MN ^12.2.7 - (understands corruption, cleansing, and emergence regarding the jhānas, liberations,)
MN ^12.2.8 - (recollection of past lives)
MN ^12.2.9 - (divine eye)
MN ^12.2.10 - (destruction of asinine-inclinations)
MN ^12.3 - (Sāriputta, a Realized One has four kinds of self-assurance)
MN ^12.3.1 - (.)
MN ^12.3.2 - (.)
MN ^12.3.3 - (.)
MN ^12.3.4 - (.)
MN ^12.4 - (Sāriputta, there are these eight assemblies.)
MN ^12.5 - (Sāriputta, there are these four kinds of reproduction.)
MN ^12.6 - (THE FIVE DESTINATIONS AND NIBBĀNA)
MN ^12.6.1 - (hell)
MN ^12.6.2 - (animal realm)
MN ^12.6.3 - (ghost realm)
MN ^12.6.4 - (human realm)
MN ^12.6.5 - (heavenly realm)
MN ^12.6.6 - (nirvana)
MN ^12.7 - (THE BODHISATTA’S AUSTERITIES)
MN ^12.7.1 - (rough living)
MN ^12.7.2 - (shunning)
MN ^12.7.3 - (seclusion)
MN ^12.7.4 - (eating of most unnatural things)

● MN ¹³ Mahā-dukkha-k-khandha: great {mass of} suffering

MN ¹³ – MN 13 Mahā-dukkha-k-khandha: Longer Discourse on the Mass of Suffering
MN ^13.0 - (wanderers ask Buddha...)
MN ^13.0.1 - (what is difference between his way of teaching rupa, vedana, 5kg )
MN ^13.0.2 - (heterodox 5kg can’t answer ‘gratification, danger, escape’ )
MN ^13.1 - (kāmānaṃ = sensual pleasures )
MN ^13.1.1 - (What is gratification of sensual pleasure? STED 5kg )
MN ^13.1.2 - (What is drawback of sensual pleasure?)
MN ^13.1.3 - (What is escape from sensual pleasure? Remove chanda + raga)
MN ^13.2 - (Rūpa = material form [1st of 5 aggregates])
MN ^13.2.1 - (What is gratification of material-form? Compared to 16 year old girl at peak of beauty)
MN ^13.2.2 - (What is drawback of material-form? Compared to 16 year old girl at different stages of life )
MN ^13.2.3 - (What is escape from material-form? Remove chanda + raga for rupa)
MN ^13.3 – (Vedana/feelings)
MN ^13.3.1 – (What is gratification of vedana/feelings? The 4 jhānas that abide in intentions non afflicting to self and others)
MN ^13.3.2 - (What is drawback of vedana/feelings? Anicca + dukkha)
MN ^13.3.3 - (What is escape from vedana/feelings? Removing chanda and raga)
MN ^13.5 - (conclusion: heterodox does not truly understand (yatha bhuta))

● MN ¹⁴ Cūḷa-dukkha-k-khandha: smaller {mass of} suffering

MN ¹⁴ – MN 14 Cūḷa-dukkha-k-khandha: Shorter Discourse on the Mass of Suffering
MN ^14.1 (disciples of Nobles find sensual pleasures tempting until they get jhāna)
MN ^14.1.2 (Even the Buddha!)
MN ^14.2 (What is gratification of sensual pleasure? STED 5kg )
MN ^14.3 (What is drawback of sensual pleasure?)
MN ^14.4 (Jain leader Nataputta claims to have continous omniscience)
MN ^14.4.2 (wrong view: they believe self mortification is the way to purify bad karma)
MN ^14.5 (Who lives in greater pleasure, Buddha or the king?)
MN ^14.5.2 (Buddha can meditate in pleasure for 1 to 7 days continuously )

● MN ¹⁵ Anu-māna: continuous-measuring

Mahā-moggallāna describes 16 akusala dharma-[qualities] that make a person difficult to admonish.
MN ¹⁵ – MN 15 Anumāna: Measuring Up
MN ^15.1 - (Moggallana gives talk on what dharma [qualities] some monks possess that prevent them from taking constructive criticism/admonishment?)
MN ^15.2 - (And what are the dharmas that make them easy to admonish?)
MN ^15.3 - (‘I will not fall under the sway of wicked desires.’)
MN ^15.4 - (‘Do I have wicked desires?)
MN ^15.5 - (simile of looking in mirror looking for blemish)

● MN ¹⁶ Ceto-khila: emotional barreness

MN ¹⁶ – MN 16 Ceto-khila: Emotional Barrenness
MN ^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)
MN ^16.2 - (five kinds of emotional barrenness they haven’t given up?)
MN ^16.3 - (five emotional shackles they haven’t cut off?)
MN ^16.4 - (five kinds of emotional barrenness they’ve given up?)
MN ^16.5 - (five emotional shackles they’ve cut off?)
MN ^16.6 - (giving up 5 barreness, they develop 4ip 🌕⚡ iddhi-pada)
MN ^16.7 - (simile of chicks breaking out of eggshell)

● MN ¹⁷ Vana-pattha: Forest-wilderness

4 types of forests. Monk considers how his meditation is progressing, and whether he is getting enough of the requisites of living to survive.
If progress is going well, he should stay. If not, he should move on.
MN ¹⁷ – MN 17 Vana-pattha: Jungle Thickets
MN ^17.4 (four types of ease in acquiring requisites)
MN ^17.4.1 (case 1: everything difficult)
MN ^17.4.2 (case 2: 4 requisites easy to obtain)
MN ^17.4.3 (case 3: good progress, but hard to get 4 requisites)
MN ^17.4.4 (case 4: good progress, easy to get 4 requisites)
MN ^17.10 (same 4 types applied to other dependents instead of jungle

● MN ¹⁸ Madhu-piṇḍika: honey cake

Cakkhu + rūpe + viññāṇaṃ → phasso → vedeti (vedanā) → sañjānāti → vitakketi → papañceti
eye + forms + consciousness → contact → feel → perceive → think → proliferate
MN ¹⁸ – MN 18 Madhu-piṇḍika: honey cake
MN ^18.1 (buddha talks to dandapani )
MN ^18.1.1 (monks ask buddha to clarify, he only gives brief statement )
MN ^18.1.2 (monks ask maha kaccana to expand on brief statement )
MN ^18.3 (mahā-kaccāna expands Buddha’s brief statement in detail)
MN ^18.3.1 (Dependent origination of proliferation sequence)
MN ^18.3.2 (Proliferation sequence phrased slightly differently)
MN ^18.3.3 (Cessation of proliferation sequence)
MN ^18.5 (mahā-kaccāna closing statement)
MN ^18.5.1 (buddha stamps seal of approval on mahā-kaccāna explanation)
MN ^18.5.2 (conclusion)
MN ^18.100 – commentary

● MN ¹⁹ Dve-dhā-vitakka: two-sorts-of-thinking

MN ¹⁹ - MN 19 dve-dhā-vitakka: two-sorts-of-thinking
MN ^19.1 (divide thoughts into 2 groups, good and bad)
MN ^19.1.1 (bad: 3 counterparts of right resolve)
MN ^19.1.2 (good: 3 parts of right resolve)
MN ^19.2 (how to handle 3 types of wrong thoughts)
MN ^19.2.1 (kāma vitakko)
MN ^19.2.2 (byāpāda vitakko)
MN ^19.2.3 (vihiṃsā vitakko)
MN ^19.2.10 (V&V quality of thinking “bends” mind into habit)
MN ^19.2.11 (simile of cowherd busy)
MN ^19.3 (how to handle 3 types of good thoughts)
MN ^19.3.1 (renunciation in opposition to kāma/lust)
MN ^19.3.1.3 (first jhāna blocked by tired body)
MN ^19.3.1.5 (code phrase for “attempt 4 jhānas”)
MN ^19.3.2 (non ill will in opposition to ill will)
MN ^19.3.3 (non harm in opposition to harm)
MN ^19.3.10 (reiteration: quality of V&V thinking “bends” mind into habit)
MN ^19.3.11 (simile of cowherd relaxed in jhāna)
MN ^19.4 (code phrase for successful entry into 4 jhānas)
MN ^19.4.1 (STED 4 jhānas)
MN ^19.5 (Buddhist redefinition of Brahmin 3 Vedas (te-vijja))
MN ^19.5.1 (STED 6ab#4: recollection of past lives)
MN ^19.5.2 (STED 6ab#5: divine eye: sees where beings are reborn according to kamma)
MN ^19.5.3 (STED 6ab#6: arahantship)
MN ^19.6 (simile: mara wants to kill deer, buddha wants to lead them to safety)

● MN ²⁰ Vitakka-saṇṭhāna: Thought-composition

5 ways to remove unwanted thoughts: replace, see danger, forget, slow down, mind crush.
MN ²⁰ – MN 20 Vitakka-saṇṭhāna: thought-composition
MN ^20.5 (Adhicitta = syn.of samādhi, 5 nimittas are methods to remove unwanted thoughts)
MN ^20.5.1 (Replace unskillful with skillful thought ↔ fine peg replace coarse one)
MN ^20.5.2 (Seeing danger in un-skilful ↔ wear carcass around neck)
MN ^20.5.3 (Forget, give no attention ↔ close eyes, don’t see)
MN ^20.5.4 (Progressive slow down ↔ walking, standing...lying)
MN ^20.5.5 (Mind crush mind ↔ strong man crush weak one)
MN ^20.10 (conclusion)
MN ^20.10.1 (brief summary of 5 methods)
MN ^20.10.5 (Master of thought thinks what he wants, doesn’t think what he doesn’t want)

3. Tatiya (third) Vagga

MN ²¹		MN ²²		MN ²³		MN ²⁴		MN ²⁵
	MN ²⁶		MN ²⁷		MN ²⁸		MN ²⁹		MN ³⁰

● MN ²¹ Kakac'-ūpama: the saw-simile

MN 21¹ (monk Phagguna mixing with nuns too often)
MN ²¹ – MN 21 Kakacū-’pama: Saw simile
MN ^21.1 – (monk Phagguna mixing with nuns too often)
MN ^21.1.5 – (if nuns criticized → give up desire and thoughts of lay life)
MN ^21.1.6 – (if nuns criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
MN ^21.1.7 – (if nuns assaulted → give up desire and thoughts of lay life)
MN ^21.1.8 – (if nuns assaulted → unaffected, no bad speech, karuṇa + metta, no secret hate)
MN ^21.1.9 – (if you are criticized → give up desire and thoughts of lay life)
MN ^21.1.10 – (if you are criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
MN ^21.1.11 – (if you are assaulted → give up desire and thoughts of lay life)
MN ^21.1.12 – (if you are assaulted → unaffected, no bad speech, karuṇa + metta, no secret hate)
MN ^21.2 – (Buddha used to be satisfied with monks)
MN ^21.2.1 – (eat in one session per day for good health)
MN ^21.2.2 – (Buddha just prompted their rememberfulness, didn’t need to keep reminding them)
MN ^21.2.2.1 – (rememberfulness ↔ simile of expert chariot driver)
MN ^21.2.3 – (do right effort, give up unskillful and develop skillful)
MN ^21.2.3.1 – (right effort ↔ simile of removing weeds to nurture sal grove)
MN ^21.3 - (story of maid testing housewife with reputation of sweet temper)
MN ^21.3.2 – (test 1: maid gets up later than normal → housewife has angry words)
MN ^21.3.3 – (test 2: maid gets up even later → housewife assaults maid)
MN ^21.3.4 – (housewife getṣ new reputation of being fierce and foul tempered)
MN ^21.4 – (sweet tempered monk ↔ fierce angry housewife)
MN ^21.4.1 – (monk not considered easy to admonish if they have ulterior motive for food, requisites)
MN ^21.4.2 – (monk considered easy to admonish if their motive is respect for The Dharma)
MN ^21.4.5 - (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)
MN ^21.4.5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
MN ^21.4.5.8 – (then pervade critic with mind of metta)
MN ^21.4.5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)
MN ^21.5 - (simile of bucket collecting all of earth)
MN ^21.5.5 - (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)
MN ^21.5.5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
MN ^21.5.5.8 – (then pervade critic with mind of metta)
MN ^21.5.5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)
MN ^21.6 - (simile of painting the sky)
MN ^21.6.5 - (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)
MN ^21.6.5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
MN ^21.6.5.8 – (then pervade critic with mind of metta)
MN ^21.6.5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)
MN ^21.7 - (simile of torching ganges river)
MN ^21.7.5 - (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)
MN ^21.7.5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
MN ^21.7.5.8 – (then pervade critic with mind of metta)
MN ^21.7.5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)
MN ^21.8 - (simile of catskin bag)
MN ^21.8.5 - (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)
MN ^21.8.5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
MN ^21.8.5.8 – (then pervade critic with mind of metta)
MN ^21.8.5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)
MN ^21.9 - (simile of saw – even if killer bandits saw off your limbs)
MN ^21.9.5 – (even having a malevolent thought in reaction is not following Buddha’s teaching)
MN ^21.9.5.7 – (if monk is assaulted or maimed → unaffected, no bad speech, karuṇa + metta, no secret hate)
MN ^21.9.5.8 – (then pervade killer with mind of metta)
MN ^21.9.5.9 – (using that killer as basis, pervade entire world with metta via STED 4bv formula)
MN ^21.10 – (conclusion: you should frequently reflect on simile of saw)

● MN ²² Alagadd-ūpama: snake-simile

Seems to be the same Arittha of SN ^54.6, since both cover the theme of sensual pleasure not being obstruction.
MN ²² – MN 22 Alagaddū-’pama: Simile of the Snake
MN ^22.1 - (Monk Ariṭtha's harmful view: What Buddha calls obstructions are not)
MN ^22.2 - (unable to dissuade Ariṭṭha, monks go to Buddha )
MN ^22.3 - (Buddha calls him a fool)
MN ^22.4 - (Buddha asks monks if they misunderstand like Ariṭṭha)
MN ^22.5 - (it’s not possible to perform sensual acts without sensual pleasures-perceptions-thoughts)
MN ^22.6 - (wrong grasp of Dharma, for wrong motivations)
MN ^22.6.2 - (simile of grasping snake tail ↔ wrong grasp of Dharma)
MN ^22.8 - (correct grasp of the Dharmas.)
MN ^22.8.2 - (simile of grasping snake neck ↔ correct grasp of Dharma)
MN ^22.9 - (Dhamma ↔ simile of raft)
MN ^22.10 - (six grounds for views)
MN ^22.15 - (seeing impermanence, suffering, not self)
MN ^22.16 - (disenchantment, dispassion, nirvana, arahant)
MN ^22.17 - (In the past, as today, "I Teach Only Suffering and the End of Suffering" )

● MN ²³ Vammika: Ant hill

MN ²³ – MN 23 Vammika: 🐜The Ant-Hill
MN ^23.1 (deity asks monk Kassapa a strange riddle)
MN ^23.2 (Kassapa went to the Buddha to get answers to riddles on ant hill)
MN ^23.2.1 (🐜‘ant-hill’ is)
MN ^23.2.2 (fuming at night and flaming by day is)
MN ^23.2.4 (brahmin, sage is)
MN ^23.2.6 (⚔️ sword, digging, is)
MN ^23.2.8 (bar is)
MN ^23.2.9 (🐸bullfrog is)
MN ^23.2.10 (forked path is)
MN ^23.2.11 (box is)
MN ^23.2.12 (🐢 tortoise is)
MN ^23.2.13 (🪓axe and block is)
MN ^23.2.14 (piece of flesh is)
MN ^23.2.15 (🐉dragon is)
MN ^23.100 – commentary

● MN ²⁴ Rathavinīta: (7 relay) chariots

There don't seem to be any other EBT suttas that explain what these 7 stages are. It seems you have to read the non-canonical Vism. to find out the details.
MN ²⁴ – MN 24 Ratha-vinīta: Prepared Chariots
MN ^24.7 - (Sāriputta goes to Puṇṇa and asks some questions)
MN ^24.7.1 - (for purification of ethics?”)
MN ^24.7.2 - (for purification of mind?”)
MN ^24.7.3 - (for purification of view?”)
MN ^24.7.4 - (for going beyond doubt?”)
MN ^24.7.5 - (purification of knowledge and vision of the variety of paths?”)
MN ^24.7.6 - (purification of knowledge and vision of the practice?”)
MN ^24.7.7 - (purification of knowledge and vision?”)
MN ^24.8 - (Puṇṇa gives his answers)
MN ^24.9 - (simile of 7 relay chariots)
MN ^24.10 - (“In the same way, reverend, purification of ethics is only for the sake of purification of mind. …)
MN ^24.11 - (conclusion: Sāriputta and Puṇṇa happy to meet for first time)

● MN ²⁵ Nivāpa: Fodder

simile of Mara as deer hunter trapping with 5kg:
MN ²⁵ - MN 25 Nivāpa: Fodder
MN ^25.1 - (first deer herd falls for fodder easily)
MN ^25.2 - (second deer herd avoids bait, until they’re starving)
MN ^25.3 - (third deer herd sets up lair near bait)
MN ^25.4 - (fourth deer herd sets up lair at safe distance)
MN ^25.5 - (meaning of simile)
MN ^25.5.1 - (first group of ascetics negligent)
MN ^25.5.2 - (second group of ascetics eat simple food)
MN ^25.5.3 - (third group of ascetics hold speculative views of world)
MN ^25.5.4 - (fourth group of ascetics set up lair at safe distance)
MN ^25.6 - (where can Māra and assembly not go? 4J + 9smd)

● MN ²⁶ Ariya-pariyesanā [Pāsarāsi]: noble-search

And what is the noble search? It’s when someone who is themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, seeks the unborn supreme sanctuary, nirvana.
MN ²⁶ - MN 26 Pāsarāsi: Noble Search
MN ^26.3 - (monks sitting together should either discuss the Dharmas or keep 👑😶 noble silence)
MN ^26.4 - (what is the ignoble search?)
MN ^26.5 - (what is the noble search? )
MN ^26.5.1 - (teacher Āḷāra Kālāma)
MN ^26.5.2 - (non Buddhist teachers also have 5ind🖐️ faculties)
MN ^26.5.5 - (teacher Uddaka, son of Rāma)
MN ^26.5.6 - (Udaka also has 5ind🖐️ faculties)
MN ^26.6 - (Buddha investigates without teacher)
MN ^26.7 - (Brahmā Sahampati asks Buddha to share Dharma)
MN ^26.8 - (Buddha surveys world with divine eye and sees capable students)
MN ^26.9 - (group of 5 monks, former companions)
MN ^26.10 - (five kinds of sensual stimulation 5kg )
MN ^26.11 - (simile of hunter and deer trap ↔ Māra + 5kg sensual pleasures)

● MN ²⁷ Cūḷa-hatthi-pad-opama: short (discourse on the) elephant footprint simile

“Suppose that a skilled elephant tracker were to enter an elephant wood. There he’d see a large elephant’s footprint, long and broad. ‘This must be a big bull elephant.’
MN ²⁷ – MN 27 Cūḷa-hatthi-pad-opama: Shorter Elephant’s Footprint Simile
MN ^27.2 - (wanderer Pilotikai gives elephant footprint simile)
MN ^27.3 - (brahmin Jāṇussoṇ tells Buddha about what wanderer said)
MN ^27.4 - (Buddha says here is a more complete elephant simile)
MN ^27.5 - (Buddha’s gradual training to nirvana)
MN ^27.6 - (Buddha’s footprint ↔ elephant footprint)
MN ^27.7 - (conclusion: brahmin Jāṇussoṇi becomes a lay follower)

● MN ²⁸ Mahā-hatthi-pad-opama: large (discourse on the) elephant footprint simile

(mostly going into detail on 4 elements) “The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all. In the same way, all skillful dharmas can be included in the four noble truths.
MN ²⁸ – MN 28 Mahā-hatthipad-opama: Longer Simile of the Elephant’s Footprint
MN ^28.1 - (Sariputta gives talk)
MN ^28.2 - (of all animals, elephant’s footprint is biggest ↔ all skillful Dharmas fit in 4👑☸ )
MN ^28.3 - (rūpa form aggregate consists of four primary elements)
MN ^28.4 - (And what is the earth element?)
MN ^28.5 - (And what is the water element?)
MN ^28.6 - (And what is the fire element?)
MN ^28.7 - (And what is the wind element?)
MN ^28.8 - (rūpa/form of anatomical body parts ↔ building made of sticks, stones, space)

● MN ²⁹ Mahā-sār-opama: larger (discourse on the) heartwood simile

MN ²⁹ – MN 29 Mahā-sāropama: Longer Simile of Heartwood
MN ^29.1 - (monk who ordains for right reasons becomes negligent)
MN ^29.2 - (person who takes branches instead of heartwood ↔ negligent monk)
MN ^29.3 - (monk develops ethics then becomes negligent)
MN ^29.4 - (person who takes shoots instead of heartwood ↔ 2nd negligent monk)
MN ^29.5 - (monk develops undistractible-lucidity then becomes negligent)
MN ^29.6 - (person who takes bark instead of heartwood ↔ 3rd negligent monk)
MN ^29.7 - (monk develops knowledge and vision then becomes negligent)
MN ^29.8 - (person who takes softwood instead of heartwood ↔ 4th negligent monk)
MN ^29.9 - (monk attains permanent liberation)
MN ^29.10 - (person wants heartwood, gets it ↔ 5th monk liberated)
MN ^29.11 - (spiritual life is not lived for the sake of possessions, honor,… knowledge & vision)

● MN ³⁰ Cūḷa-sār-opama: shorter (discourse on the) heartwood simile

very similar to MN 29, goes into more detail on the difference between the monk who stopped short at knowledge and vision and more details of the monk who becomes fully liberated.
MN ³⁰ - MN 30 Cūḷa-sāropama: Shorter Simile of Heartwood
MN ^30.1 - (person in need of heartwood takes branches and leaves)
MN ^30.2 - (person in need of heartwood cuts off shoots)
MN ^30.3 - (person in need of heartwood takes bark)
MN ^30.4 - (person in need of heartwood takes softwood)
MN ^30.5 - (person in need of heartwood find it, knows it, gets it)
MN ^30.6 - (monk ordains, becomes negligent ↔ takes branches and leaves)
MN ^30.7 - (monk develops ethics, becomes negligent ↔ takes shoots instead of heartwood)
MN ^30.8 - (monk develops samādhi, becomes negligent ↔ takes bark instead of heartwood)
MN ^30.9 - (monk develops knowledge and vision, becomes negligent ↔ takes softwood instead of heartwood)
MN ^30.10 - (monk assiduously develops things better than knowledge and vision)
MN ^30.11 - (four jhānas are better than knowledge and vision)
MN ^30.15 - (four formless attainments are better than knowledge and vision)
MN ^30.19 - (cessation of perception and feeling + arahantship is better than knowledge and vision)
MN ^30.20 - (unclear if heartwood only refers to the one who is arahant or any of the lower 8 samādhi attainments and not arahant)

4. Mahā-yamaka (great-pairs) Vagga

MN ³¹		MN ³²		MN ³³		MN ³⁴		MN ³⁵
	MN ³⁶		MN ³⁷		MN ³⁸		MN ³⁹		MN ⁴⁰

● MN ³¹ Cūḷa-gosiṅga: shorter (discourse at) gosinga

Now at that time the venerables Anuruddha, Nandiya, and Kimbila were staying in the sal forest park at Gosiṅga. They live and practice in harmony, and easily abide in any of the 9 samādhi attainments. This must be after MN ¹²⁸, since back then they were told to master 4 jhānas.
MN ³¹ – MN 31 Cūḷa-gosiṅga: Shorter Discourse at Gosiṅga
MN ^31.1 - (Buddha visits Anuruddha, Nandiya and Kimbila)
MN ^31.2 - (Anuruddha tells Buddha how the 3 of them live harmoniously)
MN ^31.3 - (Buddha asks them if they achieved in superhuman distinctions)
MN ^31.4 - (Then the native spirit Dīgha Parajana visits Buddha)

● MN ³² Mahā-gosiṅga: longer (discourse at) gosinga

Sāriputta said: Ānanda, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and divine scents seem to float on the air. What kind of monk would beautify this park?” Several famous senior disciples give their answers.
MN ³² – MN 32 Mahā-gosiṅga: Longer Discourse at Gosiṅga
MN ^32.1 - (several famous senior disciples get together)
MN ^32.2 - (Sāriputta asks each to describe their ideal monk)
MN ^32.3 - (Ānānda → learned monk, teaches widely)
MN ^32.4 - (Revata → monk who enjoys solitude and mastery of samādhi)
MN ^32.5 - (Anuruddha → monk who has powerful divine eye)
MN ^32.6 - (mahākassapa → monk who is content with little, mastery of whole Dharma program)
MN ^32.7 - (Mahāmoggallāna → monk enjoys Dhamma discussion with back and forth questioning)
MN ^32.8 - (Sāriputta → master of mind, abides in any attainment any time like king picking out outfit)
MN ^32.9 - (monks report back to Buddha their conversation)
MN ^32.10 - (Buddha tells them his ideal monk → doesn’t get up from sitting until they attain arahantship)

● MN ³³ Mahā-gopālaka: longer (discourse on) cowherd

MN ³³ – MN 33 Mahā-gopālaka: Longer Discourse on the Cowherd
MN ^33.1 - (unskilled cowherd with 11 factors can’t maintain herd of cattle)
MN ^33.2 – (unskilled monk with 11 dharmas can’t accomplish Dharma and training)
MN ^33.2.1 - (And how does a monk not know form?)
MN ^33.2.2 - (And how is a monk not skilled in characteristics?)
MN ^33.2.3 - (And how does a monk not pick out flies’ eggs?)
MN ^33.2.4 - (And how does a monk not dress wounds?)
MN ^33.2.5 - (And how does a monk not smoke out pests?)
MN ^33.2.6 - (And how does a monk not know the ford?)
MN ^33.2.7 - (And how does a monk not know satisfaction?)
MN ^33.2.8 - (And how does a monk not know the trail?)
MN ^33.2.9 - (And how is a monk not skilled in pastures?)
MN ^33.2.10 - (And how does a monk milk dry?)
MN ^33.2.11 - (And how does a monk not show extra respect to senior monks)
MN ^33.3 - (skilled cowherd with 11 factors can maintain herd of cattle)
MN ^33.4 - (skilled monk with 11 dharmas can accomplish Dharma and training)

● MN ³⁴ Cūḷa-gopālaka: shorter (discourse on) cowherd

Once upon a time, monks, there was an intelligent Magadhan cowherd. In the last month of the rainy season, after inspecting the near shore and the far shore, he drove his cattle across a ford on the Ganges river to the land of the Suvidehans on the northern shore. First he drove across the bulls, the fathers and leaders of the herd. They breasted the stream of the Ganges and safely reached the far shore...
MN ³⁴ – MN 34 Cūḷa-gopālaka: Shorter Discourse on the Cowherd
MN ^34.1 - (unintelligent cowherd simile)
MN ^34.2 - (certain brahmins and ascetics)
MN ^34.3 - (intelligent cowherd simile)
MN ^34.4 – (Buddha’s sangha)

● MN ³⁵ Cūḷa-saccaka: shorter (discourse to) saccaka.

Saccaka said: "Taking him on in debate, I’ll drag him to and fro and round about, like a strong brewer’s worker would toss a large brewer’s sieve into a deep lake, grab it by the corners, and drag it to and fro and round about!" Buddha gives a commentary to 🚫🏃 an-atta-lakkana SN ^22.59, including nice simile of king being able to exercise power over his subjects.
MN ³⁵ – MN 35 Cūḷa-saccaka: Shorter Discourse With Saccaka
MN ^35.1 - (Saccaka brags he can easily defeat Buddha in debate)
MN ^35.2 - (Saccaka meets the Buddha)
MN ^35.3 - (the spirit Vajirapāṇi threatens to split Saccaka’s head open with thunderbolt)
MN ^35.4 - (Buddha goes through 5uk aggregates asking which one is self)
MN ^35.5 - (Buddha isn’t sweating, gives simile of heartwood + hollow banana tree)
MN ^35.6 - (Licchavi Dummukha joins in making fun of Saccaka with simile of crab)
MN ^35.7 - (Buddha describes his Dhamma of not self culiminating in arahant)
MN ^35.8 - (saccaka invites Buddha and monks to meal, gets merit)

● MN ³⁶ Mahā-saccaka: longer (discourse to) saccaka.

MN ³⁶ – MN 36 Mahā-saccaka: Longer Discourse With Saccaka
MN ^36.1 (What is developed body and mind?)
MN ^36.1.1 (outsider un/developed body & mind)
MN ^36.1.2 (outsider developed body & mind)
MN ^36.1.3 (buddha definition undeveloped body & mind)
MN ^36.1.4 (buddha definition developed body & mind)
MN ^36.2 (buddha’s story of asceticism before awakening)
MN ^36.2.2 (learned samādhi of nothingsness from āḷāra kālāma)
MN ^36.2.4 (outsiders also have 5ind (indria)!)
MN ^36.2.4 (learned samādhi of neither perception nor non perception from rāma-putta)
MN ^36.2.6 (3 similes of fire sticks)
MN ^36.2.8 (established mindfulness, unmuddled, but too much energy)
MN ^36.2.10 ([wrong] jhāna of holding the breath)
MN ^36.2.12 (decrease food intake)
MN ^36.3 (recall first jhāna experience as boy)
MN ^36.3.2 (eat some food for enough energy to do 4j)
MN ^36.4 (with imperturbable 4th jhana samadhi, reach 3 higher knowledges)
MN ^36.5 (Buddha always in samādhi that is jhāna quality after giving dhamma talk)

● MN ³⁷ Cūḷa-taṇhā-saṅkhaya: shorter discourse on craving's ending

: Then Venerable Mahāmoggallāna thought: “Did that spirit comprehend what the Buddha said when he agreed with him, or not? Why don’t I find out?” And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from the Eastern Monastery and reappeared among the gods of the Thirty-Three.
MN ³⁷ – MN 37 Cūḷa-taṇhā-saṅkhaya: Shorter Discourse on Ending of Craving
MN ^37.1 - (Sakka, lord of gods, asks Buddha for brief summary of holy life)
MN ^37.2 - (Mahāmoggallāna visits heaven to check on Sakka)
MN ^37.3 - (Mahāmoggallāna shakes the palace to inspire assiduity)
MN ^37.4 - (Mahāmoggallāna quizzes Sakka on Buddha’s talk)
MN ^37.5 - (Mahāmoggallāna visits Buddha, Buddha gives same talk again (3rd time))

● MN ³⁸ Mahā-taṇhā-saṅ-khaya: longer (discourse on) craving's *** ending:

“Is it really true, Reverend Sāti, that you have such a harmful misconception: ‘As I understand the Buddha’s teachings, it is this very same consciousness that roams and transmigrates, not another’?” “Absolutely, reverends...”
MN ³⁸ – MN 38 Mahā-taṇhā-saṅkhaya: Longer Discourse on Ending of Craving
MN ^38.1 - (Sāti, the fisherman’s son, had view consciousness is what reincarnates)
MN ^38.2 - (Buddha calls Sāti a fool)
MN ^38.3 - (Buddha checks with monks to make sure they have correct view)
MN ^38.4 - (Consciousness is reckoned according to the specific conditions)
MN ^38.5 - (simile of types of fire with different fuels)
MN ^38.8 - (four nutriments)
MN ^38.9 - (as it relates to 12ps dependent origination)
MN ^38.12 - (knowing and seeing 12ps, would you speculate about past and future soul?)
MN ^38.14 - (embryo, mother, father, rebirth, origin of suffering)
MN ^38.15 - (ordaining, holy life, gradual training)

● MN ³⁹ Mahā-Assapura: longer (discourse at) Assapura:

similar to DN 2 gradual training, lots of similes.
MN ³⁹ – MN 39 Mahā-assapura: Longer Discourse at Assapura
MN ^39.1 - (shame and fear of wrong doing)
MN ^39.2 - (bodily, vocal, mental behavior, livelihood pure, open, not secretive, not inconsistent)
MN ^39.3 - (guarding the sense doors)
MN ^39.4 - (eating the right way)
MN ^39.5 - (wakefulness, sleeping 4 hrs. per night)
MN ^39.6 - (S&S remembering and applying Dharma and lucid-discerning in all postures and activities)
MN ^39.7 - (removing 5niv⛅ hindrances and similes)
MN ^39.8 - (four jhānas and similes)
MN ^39.9 - (three higher knowedges and similes)
MN ^39.10 - (earning the title of ascetic or brahmin)

● MN ⁴⁰ Cūḷa-Assapura: shorter (discourse at) Assapura

(7sb☀️ awakening factor sequence)
(4bv☮️ brahma viharas takes place where 4j🌕 jhanas usually does)
(simile of lotus pond with missing piti sukha reference).
* thirsty men from the four directions = men from the four varṇas.
* entering the lotus pond = their going forth in the Tathāgata's dhammavinaya, developing the brahmavihāras, attaining inner calm.
MN ⁴⁰ – MN 40 Cūḷa-assapura: Shorter Discourse at Assapura
MN ^40.1 - (monks should live up to title ‘ascetic’)
MN ^40.2 - (how do monks not live up to ‘ascetic’)
MN ^40.3 - (monks living like proper ascetic do this)
MN ^40.3.1 - (7sb awakening factor sequence)
MN ^40.3.2 - (4bv brahma viharas takes place where 4j jhanas usually does)
MN ^40.3.3 - (simile of lotus pond with missing piti sukha reference)

5. Cūḷa-yamaka (lesser pairs) Vagga

MN ⁴¹		MN ⁴²		MN ⁴³		MN ⁴⁴		MN ⁴⁵
	MN ⁴⁶		MN ⁴⁷		MN ⁴⁸		MN ⁴⁹		MN ⁵⁰

● MN ⁴¹ Sāleyyaka: The People of Sālā

MN ⁴¹ – MN 41 Sāleyyaka: People of Sālā
MN ^41.1 - (why are some people reborn in good or bad place?)
MN ^41.2 - (immoral conduct threefold by way of body)
MN ^41.3 - (immoral conduct fourfold by way of speech)
MN ^41.4 - (immoral conduct threefold by way of mind)
MN ^41.5 - (moral conduct threefold by way of body)
MN ^41.6 - (moral conduct fourfold by way of speech)
MN ^41.7 - (moral conduct threefold by way of mind)
MN ^41.10 - (good people can aim for heavenly realms)
MN ^41.11 - (better yet, they can aim for nirvana)

● MN ⁴² Verañjaka: (the people of) Verañja

MN ⁴² – MN 42 Verañjaka: People of Verañja
MN ^42.1 - (rest of sutta same as MN ⁴¹)

● MN ⁴³ Mahā-vedalla: greater set of questions:

MN ⁴³ – MN 43 mahā-vedalla: Greater Set of Questions & Answers
MN ^43.1 – (Pañña: Discernment. Sees 4nt or not)
MN ^43.2 - (Viññāṇa: Consciousness)
MN ^43.2.1 – (defined in terms of cognizing 3 types of vedana)
MN ^43.2.2 – (viññāṇa can not be separated from pañña)
MN ^43.2.3 – (viññāña should be known, pañña developed)
MN ^43.3 - (vedana: sensation. Senses sukha, dukkha, neither)
MN ^43.4 - (sañña: Perception)
MN ^43.4.1 – (perceives 5 colors)
MN ^43.4.2 – (sañña can not be separted from vedana)
MN ^43.5 - (What can mind divorced from 5 indriya/bodily senses know?)
MN ^43.5.1 - (3 formless attainments can be known, 4 jhānas conspicuously absent!)
MN ^43.6 - (Eye of Discernment)
MN ^43.6.2 – (purpose is abhiñña and understanding meaning)
MN ^43.7 - (Right View)
MN ^43.8 – (bhava: Becoming)
MN ^43.9 - (1st Jhāna. Has 5 factors, gives up 5 hindrances)
MN ^43.10 – (5 indriya: faculties)
MN ^43.15 - (āyu-saṅkhārā: Vitality fabrications)
MN ^43.20 – (ceto-vimutti: Awareness-release)
MN ^43.20.1 – (a-dukkham-a-sukham ceto-vimutti: fourth jhāna Is necessary condition)
MN ^43.20.2 – (animittā ceto-vimutti: sign-less Awareness-release)
MN ^43.20.3 – (emerge from animittā ceto-vimutti)
MN ^43.20.4 – (4 kinds of ceto vimutti, how they differ?)
MN ^43.20.4.1 – (appamāṇā cetovimutti = 4bv brahma vihāra)
MN ^43.20.4.2 – (ākiñcaññā ceto vimutti = STED dimension of nothingness formula)
MN ^43.20.4.3 – (suññatā cetovimutti = See forest, hut, empty of atta/self)
MN ^43.20.4.4 – (animittā cetovimutti: STED animitta formula)
MN ^43.20.10 – (how 4 ceto vimutti are the same – rāga, dosa, moha are the limit/measures)

● MN ⁴⁴ Cūḷa-vedalla: shorter set of questions:

Arahant Nun Dhammadinna talks about samadhi, vedana, samadhi attainment #9
MN ⁴⁴ – MN 44 cūḷa-vedalla: Shorter Set of Questions & Answers
MN ^44.1 - (Self-identification)
MN ^44.2 - (The Noble Eightfold Path)
MN ^44.3 - (samādhi-khandha)
MN ^44.4 - (samādhi, -nimittā,-parikkhārā,-bhāvanā)
MN ^44.5 - (Fabrications: bodily, voice, mind)
MN ^44.6 - (saññā-vedayita-nirodha-samāpatti)
MN ^44.7 - (vedana)
MN ^44.8 - (conclusion)

● MN ⁴⁵ Cūḷa-dhamma-samādāna: shorter discourse on taking up ☸Dharma-[practices]

“monks, there are these four ways of taking up practices.
MN ⁴⁵ – MN 45 Cūḷa-dhamma-samādāna: Shorter Discourse on Taking Up Dharma-[Practices]
MN ^45.4 – Four permutations of practice style and rebirth
MN ^45.4.1 – (pleasure now (5 sensual pleasure strings), future pain (reborn in lower realm))
MN ^45.4.1.5 - (sensual pleasure compared to creeper that kills tree)
MN ^45.4.2 – (Painful now (useless austerities), future pain (reborn in lower realm))
MN ^45.4.3 - (Painful now (resist urge of 5niv), future pleasure (reborn in deva realm))
MN ^45.4.4 - (Pleasure now (4j jhanas), pleasure future (rebirth in deva realm))

● MN ⁴⁶ Mahā-dhamma-samādāna: longer (discourse on) {taking up} ☸Dharma-(practices)

MN ⁴⁶ – MN 46 Mahā-dhamma-samādāna: The Great [Discourse] on Taking Up Dharma [practices]
MN ^46.1 (beings want good to come and bad to go)
MN ^46.1.1 (but the opposite happens. Why?)
MN ^46.1.2 (ordinary person cultivates wrong)
MN ^46.1.3 (educated disciple cultivates right)
MN ^46.2 (there are 4 permutations of Dharma and future result)
MN ^46.2.1 (pain now and pain future for ignoramus)
MN ^46.2.2 (pleasure now and pain future for ignoramus)
MN ^46.2.3 (pain now and pleasure future for ignoramus)
MN ^46.2.4 (pleasure now and pleasure future for ignoramus)
MN ^46.3 (four permutations for wise person)
MN ^46.3.1 (pain now and pain future for wise)
MN ^46.3.2 (pleasure now and pain future for wise)
MN ^46.3.3 (pain now and pleasure future for wise)
MN ^46.3.4 (pleasure now and pleasure future for wise)
MN ^46.4 (four permutation details)
MN ^46.4.1 (pain now and pain future: wrong action, speech, view)
MN ^46.4.2 (pleasure now and pain future: wrong action, speech, view)
MN ^46.4.3 (pain now and pleasure future: abstain from wrong action, speech, view)
MN ^46.4.4 (pleasure now and pleasure future: abstain from wrong action, speech, view)
MN ^46.5 (four similes)
MN ^46.5.1 (bitter gourd mixed with poison)
MN ^46.5.2 (bronze cup of beverage)
MN ^46.5.3 (fermented urine with medicine)
MN ^46.5.4 (honey, ghee, molasses)
MN ^46.6 (conclusion: way that is pleasant now and future ↔ rain season sky sun dispels dark)
MN ^46.6.1 (Buddha critical of wrong Dharmas of other religions)

● MN ⁴⁷ Vīmaṃsaka: the inquirer

“monks, a monk who is an inquirer, unable to comprehend another’s mind, should scrutinize the Realized One for two things—things that can be seen and heard: ‘Can anything corrupt be seen or heard in the Realized One or not?’
MN ⁴⁷ – MN 47 Vīmaṃsaka: The Inquirer
MN ^47.1 - (nothing corrupt can be seen or heard in the Realized One.)
MN ^47.2 - (nothing mixed can be seen or heard in the Realized One.)
MN ^47.3 - (clean things can be seen and heard in the Realized One.)
MN ^47.4 - (the venerable attained this skillful state a long time ago, not just recently.)
MN ^47.5 - (those dangers are not found in that venerable monk who has achieved fame and renown.)
MN ^47.6 - (reason they don’t indulge in sensual pleasures is that greed has ended.)
MN ^47.10 - (‘But what reasons does the venerable have for saying this?’)

● MN ⁴⁸ Kosambiya: monks at kosambiya

MN ^48.0 (monks of kosambiya arguing)
MN ^48.1 (6 warm hearted Dharmas)
MN ^48.2 (noble view and 7 factors of stream entry)
MN ^48.2.1 (Knowledge of overcoming 5niv and speculative views )
MN ^48.2.2 (Does using noble view get you samatha and nirvana? )
MN ^48.2.3 (Non Buddhists do not have this noble view)
MN ^48.2.4 (Only capable of minor vinaya offense )
MN ^48.2.5 (Even with duties, still devoted to sila, samādhi, panna )
MN ^48.2.6 (Listening and contemplating Dharma with samādhi )
MN ^48.2.7 (Listening and contemplating Dharma with Samādhi and rejoicing)
MN ^48.3 (a disciple who has 7 factors is stream enterer)

● MN ⁴⁹ Brahma-nimantanika: invitation to brahma

(note this is pretty much a Hindu version of nirvana)
MN ⁴⁹ – MN 49 Brahma-nimantanika: On the Invitation of Brahmā
MN ^49.1 – (Brahma has wrong view that his world is permanent)
MN ^49.2 – (Buddha uses psychic power to read Brahma’s mind, then visit Brahma realm)
MN ^49.3 – (Buddha tells Brahma he’s ignorant)
MN ^49.4 - (Māra possesses one of Brahma’s retinue to criticize Buddha)
MN ^49.5 - (Buddha recognizes and calls out Māra)
MN ^49.6 - (Brahma says to Buddha: other monks also thought they were beyond my power but were not)
MN ^49.7 – (Buddha says to Brahma: Yes, I will be in your power if I attach to those things)
MN ^49.8 - (Buddha’s verse describing Brahma’s power)
MN ^49.9 - (Buddha tells Brahma he sees higher realms that Brahma can’t see)
MN ^49.9.5 – (Buddha knows everything as it actually is, as in MN 1)
MN ^49.9.7 – (Viññāṇaṃ anidassanaṃ anantaṃ: consciousness that is infinite and radiant)
MN ^49.10 – (Brahma tries to vanish from view of Buddha and fails)
MN ^49.11 – (Buddha vanishes from Brahma’s view successfully)
MN ^49.11.1 – (Buddha uses psychic power to speak while invisible to Brahma and his assembly)
MN ^49.12 – (Māra possesses someone again to persuade Buddha to stay silent and not teach Dhamma)
MN ^49.13 - (Buddha sees through Māra’s agenda and fear of losing potential victims to nirvana)
MN ^49.14 - (Conclusion: how sutta got named)

● MN ⁵⁰ Māra-tajjanīya: rebuke of mara

Māra the Wicked had got inside Moggallāna’s belly.
MN ⁵⁰ – MN 50 Māra-tajjanīya: Rebuke of Māra
MN ^50.1 - (moggallāna noticed māra had entered his belly)
MN ^50.2 - (moggallāna tells māra in previous life he was māra who harrassed previous Buddha Kausandha)
MN ^50.3 - (Venerable Sañjīva, while in cessation, was burned alive but impervious to fire)
MN ^50.4 - (Māra Dūsī (Moggallāna) possesses minds of brahmins to criticize monks)
MN ^50.5 - (Māra Dūsī then tries to flatter monks)
MN ^50.6 - (Māra Dūsī instantly reborn in hell after drawing blood on chief disciple)

6. Gahapati (householders) Vagga

MN ⁵¹		MN ⁵²		MN ⁵³		MN ⁵⁴		MN ⁵⁵
	MN ⁵⁶		MN ⁵⁷		MN ⁵⁸		MN ⁵⁹		MN ⁶⁰

● MN ⁵¹ Kandaraka: (name of wanderer):

4 types of people in world, and a gradual training to nirvana
MN ⁵¹ – MN 51 Kandaraka: With Kandaraka
MN ^51.1 - (all Buddhas’ sangha at best equals Gotama)
MN ^51.2 - (monastics and lay people do 4sp🐘 )
MN ^51.3 - (humans are shady, animals more transparent)
MN ^51.4 - (four types of people, only arahants harm neither self or others)
MN ^51.5 - (first type: mortify themselves)
MN ^51.6 - (second type: mortifies others, butchers)
MN ^51.7 - (third type: mortifies self and others: kings)
MN ^51.8 - (fourth type: doesn’t mortify self or others)
MN ^51.8.1 - (layperson ordains)
MN ^51.8.2 - (removing wrong actions, wrong livelihood)
MN ^51.8.3 - (noble ethics)
MN ^51.8.4 - (guarding sense doors)
MN ^51.8.5 - (lucid-discerning)
MN ^51.8.6 - (abandon 5niv⛅ hindrances)
MN ^51.8.7 - (four jhānas)
MN ^51.8.8 - (three higher knowledges)

● MN ⁵² Aṭṭhaka-nāgara: {city of} Aṭṭhaka:

11 doors to deathless. 4j🌕 jhanas, 4bv☮️, 3 arupa attainments. While in these jhanas, one can realize nirvana.
MN ⁵² – MN 52 Aṭṭhakan-āgara: Man From the City of Aṭṭhaka
MN ^52.0 - (householder Dasama asked Ānanda for one Dharma to nirvana)
MN ^52.1 - (four jhānas)
MN ^52.5 - (four brahma vihāras 4bv☮️ )
MN ^52.9 - (first three formless attainments)
MN ^52.12 - (householder asked for one Dharma, Ānanda gave him 11)

● MN ⁵³ Sekha: trainee:

MN ⁵³ – MN 53 Sekha: A trainee
MN ^53.1 - (Buddha given honor as first speaker at new Sakyan hall)
MN ^53.1.2 - (After Buddha’s talk, his back hurts and he naps, asks Ananda to talk further)
MN ^53.2 - (Ananda gives talk on gradual training of noble-one's-disciple)
MN ^53.2.1 – (is ethical)
MN ^53.2.2 – (guards the sense doors)
MN ^53.2.3 – (eats in moderation)
MN ^53.2.4 – (dedicated to wakefulness)
MN ^53.2.5 – (has 7 true Dharmas)
MN ^53.2.6 – (gets 4 jhānas easily)
MN ^53.3 - (simile of chicken hatching ↔ this we can deduce is stream entry)
MN ^53.3.0 – (deduction: eggs hatching without wishing means sekha must a stream enterer)
MN ^53.3.1 - (ariya savaka disciple gets promoted to sekha trainee status)
MN ^53.3.1.1 - (knows many rebirths ↔ chick first breaking shell)
MN ^53.3.1.2 - (knows rebirth + karma ↔ chick second breaking shell)
MN ^53.3.1.3 - (knows arahantship ↔ chick third breaking shell)
MN ^53.4 – (ariya savaka disciple who is an arahant with 3 higher knowledges is ‘accomplished in knowledge and conduct’)
MN ^53.5 - (conclusion)

● MN ⁵⁴ Potaliya: name of wanderer:

MN ⁵⁴ – MN 54 Potaliya: With Potaliya the Wanderer
MN ^54.3 - (how householder refused all work and cut off all judgments)
MN ^54.4 - (cutting off of judgments in the noble one’s training is quite different)
MN ^54.8 - (eight Dharmas lead to the cutting off of judgments in the noble one’s training)
MN ^54.10 – (similes for The Dangers of Sensual Pleasures)
MN ^54.10.1 – (dog Gnawing on such a fleshless skeleton)
MN ^54.10.2 - (vulture grab a piece of flesh and fly away, others chase)
MN ^54.10.3 - (person carrying grass torch walks against wind)
MN ^54.10.4 – (pit of glowing coals deeper than a man’s height)
MN ^54.10.5 - (person sees delightful parks, lotus ponds in dream)
MN ^54.10.6 - (Suppose a man had borrowed some goods)
MN ^54.10.7 - (tree laden with fruit, man climbs)
MN ^54.11 - (upekkhā nānattā compared to upekkhā ekattā)
MN ^54.12 - (purified 4th jhana link to 3 higher knowledges)

● MN ⁵⁵ Jīvaka: name of a person:

MN ⁵⁵ – MN 55 Jīvaka: With Jīvaka
MN ^55.1 - (rumor: Gotama knowingly eats meat prepared on purpose for him)
MN ^55.2 - (‘meat may not be eaten’ if it’s seen, heard, or suspected it was killed for monk)
MN ^55.3 - (monk does metta for village, invited for meal)
MN ^55.4 - (they eat food unattached, seeing danger, therefore blameless)
MN ^55.5 - (Buddha interprets Brahma’s metta analogy with Buddha’s complete ending of defilements)
MN ^55.6 - (repeat for remaining 3 brahma-vihāras)
MN ^55.7 - (conclusion: monks indeed eat allowable, blameless food)

● MN ⁵⁶ Upāli: name of lay follower:

Nigantha of jains says body action more important determinant of kamma. Buddha says mental.
MN ⁵⁶ – MN 56 Upāli: (name of layperson)
MN ^56.1 - (Jain leader explains 3 types of action: bodily, verbal, mental)
MN ^56.1.1 – (3 types of action distinct from each other)
MN ^56.1.2 - (Jain leader says bodily action is most potent of 3, Buddha is incredulous)
MN ^56.2 – (Buddha explains his 3 types of action: bodily, verbal, mental)
MN ^56.2.1 – (3 types of action distinct from each other)
MN ^56.2.2 - (Buddha says mental action is most potent of 3)
MN ^56.3 – (Dīgha goes to Jain leader to report conversation, they all agree Buddha is wrong)
MN ^56.4 – (Upali intends to see Buddha and beat him in debate)
MN ^56.5 – (Digha tells Jain leader it’s a bad idea, Buddha is a formidable ‘magician’, can convert Upali )
MN ^56.5.1 – (Jain leader thinks Upali will convert Buddha!)
MN ^56.6 – (Upali goes to see Buddha and confirm what he said on his view of 3 actions with Digha)
MN ^56.6.1 – (Upali affirms Jain leader is right, Buddha is wrong)
MN ^56.6.2 – (Buddha establishes ground rules for fair debate)
MN ^56.6.11 – (Buddha’s example #1 showing Jain contradiction: dying and rebirth caused by mental action instead of physical one)
MN ^56.6.12 – (example #2: accidentally killing bugs, intentional makes it blameworthy)
MN ^56.6.13 – (example #3: evil yogi with psychic power can kill with mind/mano, without bodily karma)
MN ^56.6.14 – (example #4: wilderness of some areas had become that way because of evil mental actions of some hermits)
MN ^56.7 – (for the 4th time, Buddha points out Upali’s contradiction violates rules of fair debate)
MN ^56.7.1 – (Upali confesses to Buddha: “Sir, you had me at hello, with the first simile.”)
MN ^56.7.2 – (Upali converts, takes refuge in Buddha)
MN ^56.7.3 – (Buddha advises Upali to consider carefully before converting)
MN ^56.7.4 – (Buddha advises Upali to continue offering support to Jains)
MN ^56.8 – (Buddha leads Upali to Dharma eye and stream entry with talk on gradual training)
MN ^56.8.1 – (Upali attains stream entry with a sufficient first jhāna, free of 5 hindrances, hearing and thinking while it happened)
MN ^56.9 – (Jains hear about Upali’s conversion and are shocked)
MN ^56.9.1 – (Jains not allowed on main property, relegated to visitor area)
MN ^56.9.2 – (Jain leader hears about that from Digha, then in denial about conversion)
MN ^56.9.3 – (Digha visits Upali to confirm)
MN ^56.9.4 – (Jain leader still in denial after Digha’s report, decides to visit Upali)
MN ^56.9.5 – (Upali makes Jains and Jain leader sit in a visitor area for meal, and Upali himself occupies high seat of honor)
MN ^56.9.6 – (Jain leader criticizes Upali for getting converted ‘by magic’, Upali says it would benefit whole world to get converted)
MN ^56.9.7 – (Upali makes simile Comparing Jain doctrine to monkey abuse)
MN ^56.9.20 – (Upali’s verse praising Buddha)
MN ^56.9.21 – (Jain leader, Nātaputta, spews hot blood)

● MN ⁵⁷ Kukkura-vatika: dog-imitator:

MN ⁵⁷ – MN 57 Kukkuravatika: The Ascetic Who Behaved Like a Dog
MN ^57.1 - (dog ascetic practice leads to animal realm or hell)
MN ^57.2 - (cow ascetic practice leads to animal realm or hell)
MN ^57.4 - (four kinds of karma / action )
MN ^57.4.1 - (And what are dark deeds with dark results?)
MN ^57.4.2 - (And what are bright deeds with bright results?)
MN ^57.4.3 - (And what are dark and bright deeds with dark and bright results?)
MN ^57.4.4 - (And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds?)
MN ^57.5 - (cow ascetic becomes lay follower)
MN ^57.6 - (dog ascetic ordains, and soon becomes arahant)

● MN ⁵⁸ A-bhaya-rāja-kumāra: fear-less young king:

on the finer points of right speech. right time, pleasant/unpleasant, beneficial, etc . The Realized One knows the right time to speak so as to explain what he knows to be true, substantive, and beneficial, and which is liked by others. Why is that? Because the Realized One has compassion for sentient beings.”
MN ⁵⁸ – MN 58 Abhaya-rāja-kumāra: With Prince Abhaya
MN ^58.1 - (Nigaṇṭha Nātaputta tells prince to debate Buddha)
MN ^58.2 - (prince Abhaya goes to see Buddha)
MN ^58.4 - (simile of nurse harming boy)
MN ^58.5 - (right speech in more detail than STED)
MN ^58.6 - (does Buddha use premeditated answers or think on the spot?)

● MN ⁵⁹ Bahu-vedanīya: many (types of) vedana/feeling:

Monks quarrel whether vedana is of two types or two. Buddha says, "In one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings.
MN ⁵⁹ – MN 59 Bahu-vedanīya: Many [kinds of] sensations
MN ^59.1 - (Buddha spoke of many classifications on vedana )
MN ^59.2 – (sensual-strings 5kg is one type of sukha)
MN ^59.3 - (four jhānas and 9 samādhi attainments are progressively better sukha)
MN ^59.4 - (even though smd9 has no vedana, it’s metaphorically still ‘sukha’)

● MN ⁶⁰ Apaṇṇaka: guaranteed:

MN ⁶⁰ – MN 60 Apaṇṇaka: Guaranteed
MN ^60.0 - (what is guaranteed Dharma?)
MN ^60.1 - (wrong view: no karmic efficacy of skillful actions)
MN ^60.3 - (wrong view: no karmic efficacy for killing)
MN ^60.4 - (wrong view: no cause and condition)
MN ^60.5 - (wrong view: there are no āruppā samādhi attainments)
MN ^60.6 - (wrong view: no cessation of future lives)
MN ^60.7 - (four kinds of people in the world)

7. Bhikkhu (monks) Vagga

MN ⁶¹		MN ⁶²		MN ⁶³		MN ⁶⁴		MN ⁶⁵
	MN ⁶⁶		MN ⁶⁷		MN ⁶⁸		MN ⁶⁹		MN ⁷⁰

● MN ⁶¹ Amba-laṭṭhikā-rāhul-ovāda: mango grove rahula exhortation

MN ⁶¹ – MN 61 amba-laṭṭhika-rāhul-ovāda: Advice to Rāhula at Ambalaṭṭhika
MN ^61.0 (intro)
MN ^61.0.1 (lying is bad; simile of empty water container)
MN ^61.0.2 (lying is bad; simile royal elephant risking life)
MN ^61.0.3 (Never lie! Lying leads to every evil)
MN ^61.0.4 (simile of miror: reflect before, during, after every action )
MN ^61.1 (mirror body action, kāyena kammaṃ )
MN ^61.1.1.1 (before Body action → consider consequence)
MN ^61.1.1.2 (before Body action → if leads to bad, don’t do)
MN ^61.1.1.3 (before Body action → if not lead to bad, do)
MN ^61.1.2.1 (during Body action → consider consequence)
MN ^61.1.2.2 (during Body action → if leads to bad, don’t do)
MN ^61.1.2.3 (during Body action → if not lead to bad, do)
MN ^61.1.3.1 (after Body action → consider consequence)
MN ^61.1.3.2 (after Body action → if it led to bad, confess and don’t do again)
MN ^61.1.3.3 (after Body action → if not lead to bad, rejoice pīti-pāmojja)
MN ^61.2 (mirror verbal action, vācāya kammaṃ)
MN ^61.2.1.1 (before Vocal action → consider consequence)
MN ^61.2.1.2 (before Vocal action → if leads to bad, don’t do)
MN ^61.2.1.3 (before Vocal action → if not lead to bad, do)
MN ^61.2.2.1 (during Vocal action → consider consequence)
MN ^61.2.2.2 (during Vocal action → if leads to bad, don’t do)
MN ^61.2.2.3 (during Vocal action → if not lead to bad, do)
MN ^61.2.3.1 (after Vocal action → consider consequence)
MN ^61.2.3.2 (after Vocal action → if it led to bad, confess and don’t do again)
MN ^61.2.3.3 (after Vocal action → if not lead to bad, rejoice pīti-pāmojja)
MN ^61.3 (mirror mental action, manasā kammaṃ)
MN ^61.3.1.1 (before Mental action → consider consequence)
MN ^61.3.1.2 (before Mental action → if leads to bad, don’t do)
MN ^61.3.1.3 (before Mental action → if not lead to bad, do)
MN ^61.3.2.1 (during Mental action → consider consequence)
MN ^61.3.2.2 (during Mental action → if leads to bad, don’t do)
MN ^61.3.2.3 (during Mental action → if not lead to bad, do)
MN ^61.3.3.1 (after Mental action → consider consequence)
MN ^61.3.3.2 (after Mental action → if it led to bad, feel disgusted, horrified, and restrain yourself in future)
MN ^61.3.3.3 (after Mental action → if not lead to bad, rejoice pīti-pāmojja)
MN ^61.5 (conclusion: all ascetics, brahmins, of past, future, present used this mirror method)
MN ^61.5.1 (Rāhula should also use mirror reflect method)

● MN ⁶² Mahā-rāhul-ovāda: Great-Rahula-exhortation:

Buddha and Sariputta teach Rahula 16🌬️😤‍ and other meditations that can be practiced in conjunction, or prior to 16APS breath meditation.
MN ⁶² – MN 62 mahā-rāhul-ovāda: (The) Greater Rāhula Admonishment
MN ^62.1 (intro: Buddha and Rāhula go on alms round)
MN ^62.1.1 (Buddha tells him 11 ways of contemplating 5 aggregates, same as in SN 22.59 anatta-lakkhana)
MN ^62.1.2 (Rāhula skips lunch to meditate)
MN ^62.1.3 (Sāriputta tells him to practice ānā-pānas-sati)
MN ^62.2 (Rāhula asks Buddha how to do ānāpānā sati)
MN ^62.2.1 (Earth-property)
MN ^62.2.1.2 (not-self exercise)
MN ^62.2.2 (Water-property)
MN ^62.2.3 (Fire-property)
MN ^62.2.4 (Wind-property)
MN ^62.2.5 (Space-property)
MN ^62.3 (another way to work with 5 elements)
MN ^62.3.1 (Earth-tranquility meditation)
MN ^62.3.2 (Water-tranquility meditation)
MN ^62.3.3 (Fire-tranquility meditation)
MN ^62.3.4 (Wind-tranquility meditation)
MN ^62.3.5 (Space-tranquility meditation)
MN ^62.4 (what each meditation technique counters: similar to AN 9.1)
MN ^62.4.1 (purpose of 4 brahma-viharas: counters ill will)
MN ^62.4.1.1 (metta → remove byāpāda / ill will)
MN ^62.4.1.2 (karuna → remove vihesa / cruelty)
MN ^62.4.1.3 (mudita → remove arati / discontent)
MN ^62.4.1.4 (upekkha → remove patigha / irritation)
MN ^62.4.2 (purpose of a-subhaṃ: counters lust)
MN ^62.4.3 (purpose of a-nicca-saññaṃ: counters self identity)
MN ^62.5 (breath meditation is of great fruit and benefit)
MN ^62.5.1 (STED 16-APS 🌬️😤, same as SN 54.3)
MN ^62.5.5 (Even last breath at death is known!)

● MN ⁶³ Cūḷa-māluṅkya [Cūḷa-mālukya]: shorter (discourse to) malunkya

MN ⁶³ – MN 63 Cūḷa-mālukya: Shorter Discourse With Māluṅkya
MN ^63.1 - (Māluṅkya threatens to disrobe if Buddha doesn’t answer metaphysical questions)
MN ^63.2 - (Māluṅkya told Buddha of his thoughts)
MN ^63.3 - (Buddha says, ‘when did I ever promise that?’)
MN ^63.4 - (simile: man shot with arrow refuses to pull it out until questions answered)
MN ^63.5 - (whether various views like ‘the world is eternal’, Buddha just teaches ending of dukkha)
MN ^63.6 - (remember what I declare, and what I don’t)

● MN ⁶⁴ Mahā-māluṅkya [Mahā-mālukya]: greater (discourse to) malyunkya:

like AN ^9.36, doing vipassana while in 4 jhanas, 7 perception attainments.
MN ^64.1 - (Māluṅkyaputta remembers 5 fetters incorrectly)
MN ^64.2 - (simile of infant: no concept of fetters, but underlying tendency there)
MN ^64.3 - (Buddha teaches 5 lower fetters)
MN ^64.3.1 - (case of ordinary person)
MN ^64.3.2 - (case of noble one’s disciple)
MN ^64.4 - (There is a path for giving up 5 lower fetters)
MN ^64.4.1 - (It’s impossible to cut 5 lower fetters without that path, simile of heartwood)
MN ^64.4.2 - (It’s possible to cut 5 lower fetters with that path, simile of heartwood)
MN ^64.4.3 - (It’s impossible to cease identity view without calming mind, simile of river ganges)
MN ^64.4.4 - (It’s possible to cease identity view with calming mind, simile of river ganges)
MN ^64.7 - (Seven paths for cutting 5 lower fetters are the 4 jhānas, and first 3 formless attainments)
MN ^64.7.1 - (1. While doing First jhāna, do vipassana and realize arahantship or nonreturn)
MN ^64.7.2 - (2. While doing second jhāna, do vipassana and realize arahantship or nonreturn)
MN ^64.7.3 - (3. While doing third jhāna, do vipassana and realize arahantship or nonreturn)
MN ^64.7.4 - (4. While doing fourth jhāna, do vipassana and realize arahantship or nonreturn)
MN ^64.7.5 - (5. While doing base of infinite space, do vipassana and realize arahantship or nonreturn)
MN ^64.7.6 - (6. While doing base of infinite consciousness, do vipassana and realize arahantship or nonreturn)
MN ^64.7.7 - (7. While doing base of no-thingness, do vipassana and realize arahantship or nonreturn)
MN ^64.7.8 - (8. + 9. are omitted, since one can not do vipassana while in those attainments!)
MN ^64.8 - (difference between ceto-vimutti and pañña vimutti)
MN ^64.100 – commentary
MN ^64.100.1 – Commentary from frankk
MN ^64.100.2 – Notes from B. Ṭhānissaro (from his translation)

● MN ⁶⁵ (with) Bhaddāli:

MN ⁶⁵ – MN 65 Bhaddāli: With Bhaddāli
MN ^65.1 - (Buddha tells monks to eat food in one sitting per day for good health and comfort)
MN ^65.2 - (Ven. Bhaddāli refuses)
MN ^65.3 - (Buddha says it’s ok to eat in two sessions)
MN ^65.4 - (Ven. Bhaddāli still refuses)
MN ^65.5 - (Ven. Bhaddāli apologizes to Buddha)
MN ^65.8 - (if Buddha asked arahant to be bridge for him to cross over the mud)
MN ^65.9 - (monks who don’t follow training rules don’t succeed in path)
MN ^65.10 - (monks who follow training rules succeed in path)
MN ^65.11 - (why does Buddha punish some monks repeatedly but not others?)
MN ^65.12 - (why did early sangha have fewer rules but more arahants?)
MN ^65.13 - (simile of thoroughbred with 10 factors worthy of king)

● MN ⁶⁶ Laṭukik-opama: quail simile:

Suppose a quail was tied with a rotten creeper, and was waiting there to be injured, caged, or killed. Would it be right to say that, for that quail, that rotten creeper is weak, feeble, rotten, and insubstantial?”
MN ⁶⁶ – MN 66 Laṭukik-opama: quail simile
MN ^66.1 - (not eating after noon, reason Buddha made rule)
MN ^66.2 - (simile of quail)
MN ^66.3 - (simile of royal bull elephant)
MN ^66.4 - (simile of poor man and not the best kind of wife)
MN ^66.5 - (simile of rich man)
MN ^66.6 - (four kinds of people)
MN ^66.7 - (5kg sensuality-strings should be feared)
MN ^66.8 - (4j jhānas are to be developed, not feared)
MN ^66.9 - (1st jhāna: V&V vitakka & vicara are perturbable/iñjita)
MN ^66.10 - (2nd jhāna: piti & sukha are perturbable/iñjita)
MN ^66.11 - (3rd jhāna: sukha is perturbable/iñjita)
MN ^66.12 - (4th jhāna: is im-perturbable/an-iñjita)
MN ^66.13 - (don’t be satisfied with just 1st jhāna)
MN ^66.14 - (don’t be satisfied with just the four jhānas)
MN ^66.15 - (conclusion: no fetter too small to give up)

● MN ⁶⁷ Cātumā: (name of town)

MN ⁶⁷ – MN 67 Cātuma: At Cātumā
MN ^67.1 - (Buddha dismisses 500 monks led by Sāriputta and Moggallāna for being noisy)
MN ^67.1.1 - (sakyan clansman appeal to buddha to forgive monks)
MN ^67.1.2 - (simile of seedling and young calf ↔ inexerienced monks who were dismissed)
MN ^67.1.3 - (Brahma Sahampati appeals to Buddha with same similes)
MN ^67.2 - (Sariputta tells Buddha he would also live in solitude like him if monks were permanently dismissed)
MN ^67.3 - (Moggallāna tells Buddha he would take over teaching responsibilities)
MN ^67.4 - (four dangers of waves, crocodiles, whirlpools, and sharks.)
MN ^67.4.1 - (danger of waves ↔ disrobing from anger and distress)
MN ^67.4.2 - (danger of crocodiles ↔ disrobing from gluttony)
MN ^67.4.3 - (danger of whirlpools ↔ disrobing from desiring 5kg sensual pleasures)
MN ^67.4.4 - (danger of sharks ↔ disrobing from lust for women)

● MN ⁶⁸ Naḷakapāna: (name of town)

“Good, good, Anuruddha and friends! It’s appropriate for respectable persons like yourselves, who have gone forth in faith from the lay life to homelessness, to be satisfied with the spiritual life. Since you’re blessed with youth, in the prime of life, black-haired, you could have enjoyed sensual pleasures; yet you have gone forth from the lay life to homelessness. But you didn’t go forth because you were forced to by kings or bandits, or because you’re in debt or threatened, or to earn a living.
MN ⁶⁸ – MN 68 Naḷakapāna: At Naḷakapāna
MN ^68.1 - (this is first jhāna he’s referring to, not using STED formula)
MN ^68.2 - (Buddha gives inspiring talks to provide Dhamma thoughts for pamojja, pīti, sukha)
MN ^68.3 - (This is the 7sb awakening factor sequence, and phāsu-vihara is code phrase for 4 jhānas)
MN ^68.4 - (nuns: This is the 7sb awakening factor sequence, and phāsu-vihara is code phrase for 4 jhānas)
MN ^68.5 - (layman: This is the 7sb awakening factor sequence, and phāsu-vihara is code phrase for 4 jhānas)
MN ^68.6 - (laywoman: This is the 7sb awakening factor sequence, and phāsu-vihara is code phrase for 4 jhānas)

● MN ⁶⁹ Gulissāni [Goliyāni]: (name of monk)

MN ⁶⁹ – MN 69 Goliyāni: With Gulissāni
MN ^69.0 - (Sariputta is giving the talk, not the Buddha)
MN ^69.1 - (should have respect and reverence for his spiritual companions)
MN ^69.2 - (should be careful where he sits)
MN ^69.3 - (should know even the supplementary regulations)
MN ^69.4 - (shouldn’t enter the village too early or return too late in the day)
MN ^69.5 - (shouldn’t socialize with families before or after the meal)
MN ^69.6 - (shouldn’t be restless and fickle)
MN ^69.7 - (shouldn’t be gossipy and loose-tongued)
MN ^69.8 - (should be easy to admonish, with good friends)
MN ^69.9 - (should guard the sense doors)
MN ^69.10 - (monk should eat in moderation)
MN ^69.11 - (monk should be committed to wakefulness)
MN ^69.12 - (should have aroused-vigor)
MN ^69.13 - (should be rememberful [of Dharma])
MN ^69.14 - (monk should have undistractible-lucidity)
MN ^69.15 - (a wilderness monk should be wise)
MN ^69.16 - (should make an effort to learn the higher Dharma and higher training)
MN ^69.17 - (to realize the peaceful liberations that are formless, transcending form)
MN ^69.18 - (to realize the superhuman state )

● MN ⁷⁰ Kīṭāgiri: (name of town)

MN ⁷⁰ - MN 70 Kīṭāgiri: (name of place)
MN ^70.1 - (Buddha says not eating in the evening is great for health)
MN ^70.2 - (some monks say eating whenever they want is great for health)
MN ^70.3 - (I’ve never taught that by experiencing any kind of sensation, unskillful Dharmas will only decline)
MN ^70.4 - (I’ve taught that by experiencing certain kinds of sensation, unskillful Dharmas will decline)
MN ^70.5 - (Assiduous monks and negligence)
MN ^70.7 - (7 types of awakened people in the world)
MN ^70.7.1 - (freed both ways )
MN ^70.7.2 - (freed by wisdom )
MN ^70.7.3 - (eyewitness)
MN ^70.7.4 - (attained to view)
MN ^70.7.5 - (freed by justifiable-trust)
MN ^70.7.6 - (Follower of the Dharma )
MN ^70.7.7 - (follower by justifiable-trust )
MN ^70.8 - (Buddha’s 12 step program: gradual training, progress, and practice)
MN ^70.9 - (exposition in four parts, which a sensible person would quickly understand)

8. Paribbājaka (wanderers) Vagga

MN ⁷¹		MN ⁷²		MN ⁷³		MN ⁷⁴		MN ⁷⁵
	MN ⁷⁶		MN ⁷⁷		MN ⁷⁸		MN ⁷⁹		MN ⁸⁰

● MN ⁷¹ Te-vijja-vaccha: (To) Vacchagotta (on the) Three Knowledges

MN ⁷¹ – MN 71 Te-vijja-vaccha: To Vacchagotta on the Three Knowledges
MN ^71.1 - (Vacchagotta asked Buddha if he is continuously omniscient)
MN ^71.2 - (Buddha said he is not omniscient in that way)
MN ^71.3 - (he frames in terms of te-vijja 3 higher knowledges 6ab ⚡☸ )
MN ^71.4 - (Buddha says there are no lay people arahants)
MN ^71.5 - (but way more than 500 laypeople reborn in heaven)
MN ^71.6 - (only 1 Ājīvaka ascetics in 91 aeons who went to heaven)

● MN ⁷² Aggi-vacchagotta [Aggi-vaccha]: With Vacchagotta on Fire:

MN ⁷² – MN 72 Aggi-vaccha: With Vacchagotta on Fire
MN ^72.1 - (Vacchagotta asked Buddha metaphysical questions)
MN ^72.2 - (Buddha avoids all 10 of those speculative views)
MN ^72.3 - (Buddha says thickets of views are suffering and don’t lead to nirvana )
MN ^72.4 - (instead he sees rise and fall of aggregates)
MN ^72.5 - (Vacchagotta asks if arahants get reborn)
MN ^72.6 - (Buddha uses simile of fire ↔ arahants not getting reborn)
MN ^72.7 - (Vacchagotta compares sangha to heartwood of tree)

● MN ⁷³ Mahā-vacchagotta [Mahāvaccha]: Longer Discourse With Vacchagotta

MN ⁷³ – MN 73 Mahā-vaccha: Longer Discourse With Vacchagotta
MN ^73.1 - (in brief: skillful and unskillful)
MN ^73.2 - (many more than 500 monk disciples are arahants)
MN ^73.3 - (many more than 500 nun disciples are arahants)
MN ^73.4 - (many more than 500 celibate laymen are nonreturners)
MN ^73.5 - (many more than 500 non celibate laymen are stream enterers)
MN ^73.6 - (many more than 500 celibate lay women are nonreturners)
MN ^73.7 - (many more than 500 non celibate lay women are stream enterers)
MN ^73.10 - (Vaccha declares Buddha’s brahmacariya is complete because validated by so many awakened disciples)
MN ^73.11 - (Vaccha requests ordination as monk)
MN ^73.12 - (Vaccha becomes sekha trainee after 2 weeks)
MN ^73.13 - (developing samatha and vipassana leads to 6 higher knowledges 6ab ⚡☸ )
MN ^73.14 - (Vaccha becomes arahant)

● MN ⁷⁴ Dīgha-nakha: (wanderer named) 'long nails'

MN ⁷⁴ – MN 74 Dīgha-nakha: with wanderer named ‘long nails’
MN ^74.1 - (He has view of ‘I believe nothing’)
MN ^74.2 - (Buddha points out inherent contradiction in holding that view, but he still insists on it)
MN ^74.3 - (belief in everything Is worse than belief in nothing)
MN ^74.4 - (regarding those who belief in somethings but not other things)
MN ^74.5 - (regarding those who believe in nothing)
MN ^74.6 - (regarding those who belief in somethings but not other things)
MN ^74.7 - (the body is physical, made up of 4 elements)
MN ^74.8 - (three kinds of vedana, you only sense one type at a time)
MN ^74.9 - (non delight in vedana leads to arahant)
MN ^74.10 - (an arahant doesn’t side with or fight with anyone)
MN ^74.11 - (Sariputta becomes an arahant listening to Buddha talk)
MN ^74.12 - (Dighanakha becomes stream enterer hearing Buddha talk)

● MN ⁷⁵ Māgandiya: (name of wanderer)

MN ⁷⁵ – MN 75 Māgaṇḍiya: (name of brahmin)
MN ^75.1 - (brahmins have conversation about Buddha)
MN ^75.1.2 - (magandiya calls Buddha a ‘life destroyer’)
MN ^75.2 - (Buddha overhears conversation with divine ear, while in jhāna retreat)
MN ^75.2.1 - (magandiya joins conversation to discuss ‘life destroying’)
MN ^75.2.2 - (Buddha talks about gratification, danger, escape, dispassion and peace, Magandiya approves)
MN ^75.2.3 - (Buddha’s previous luxurious 5kg pleasures in lay life)
MN ^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)
MN ^2.4.1 (simile gods with their pleasures don’t envy humans)
MN ^75.3 - (simile of leper)
MN ^75.3.1 - (simile: would cured leper be jealous of uncured leper?)
MN ^75.3.2 - (cured leper wouldn’t want to go back to cauterizing fire ↔ simile: strong man drags them back, they’d struggle)
MN ^75.3.3 - (enjoying 5kg is like leper enjoying picking scab 🐛🪱 and cauterizing, pleasurable but harmful)
MN ^75.4 - (can a king enjoy 5kg and have mind of peace?)
MN ^75.4.1 - (Buddha’s verse on nirvana being ultimate happiness)
MN ^75.4.2 - (Magandiya misinterprets Buddha’s verse)
MN ^75.4.3 - (simile of blind man and white cloth being cheated)
MN ^75.4.4 - (blind man had blind faith in cheater, rather than knowing and seeing for himself)
MN ^75.4.5 - (Surgeon tries to cure blind man but fail)
MN ^4.5.1 (Buddha compares himself to surgeon, wondering if it’s worth trouble to teach magandiya)
MN ^75.4.8 - (blind man cured by surgeon, personally knows and sees the cheater was lying)
MN ^75.4.9 - (simile 5uk aggregates ↔ the cheater of blind man)
MN ^75.5 - (conclusion: associate with wise people, so you practice according to Dharma and led to nirvana)
MN ^75.5.2 - (Magandiya ordains, soon becomes arahant)

● MN ⁷⁶ Sandaka: (name of person)

Sandaka at the end is unable to relinquish his honor, fame, wealth but he directs his 500 disciples to go ordain under the Buddha.
MN ⁷⁶ – MN 76 Sandaka: with Sandaka
MN ^76.2 - (Sandaka saw Ānanda coming and silenced his assembly)
MN ^76.3 - (Ānanda gives Dhamma talk)
MN ^76.4 - (four ways that negate the spiritual life)
MN ^76.4.1 - (view that no karma efficacy and rebirth)
MN ^76.4.2 - (view that killing and torture is not bad karma)
MN ^76.4.3 - (view that no cause or condition for the corruption of sentient beings)
MN ^76.4.4 - (view that seven substances that are not made, not derived, not created, without a creator)
MN ^76.5 - (four kinds of unreliable spiritual life)
MN ^76.5.1 - (Knowledge and vision are continually present in all postures)
MN ^76.5.2 - (teacher who is an oral transmitter, who takes oral transmission to be the truth)
MN ^76.5.3 - (teacher who relies on logic and inquiry)
MN ^76.5.4 - (teacher who is dull and stupid)
MN ^76.6 - (what is a Skillful Dharma for successful spiritual path)
MN ^76.7 - (how many emancipators are there in this Dharma and training?)

● MN ⁷⁷ Mahā-sakuludāyi: longer (discourse to) sakuludāyi:

MN ⁷⁷ – MN 77 Mahā-sakuludāyi: Longer Discourse with Sakuludāyī
MN ^77.3 - (five Dharmas which engender loyalty for Buddha)
MN ^77.4 - (Buddha says udayi’s 5 Dharmas are ascetic practices that not the most important)
MN ^77.5 - (five Dharmas the Buddha sees in himself)
MN ^77.5.1 - (Adhi-sīla / higher ethics)
MN ^77.5.2 - (Knowledge and vision)
MN ^77.5.3 - (Adhi-paññāya / higher discernment-wisdom)
MN ^77.5.4 - (Four noble truths is practical and applies to people’s real problems)
MN ^77.5.5 - (Dharma teachings including… 37bp = 7 sets of bodhi-pakkhiya)
MN ^77.10 - (37bp🕊️‍ → 4sp🐘 )
MN ^77.11 - (37bp🕊️‍ → 4pd🏹️ )
MN ^77.12 - (37bp🕊️‍ → 4ip 🌕⚡ )
MN ^77.13 - (37bp🕊️‍ → 5ind🖐️ )
MN ^77.14 - (37bp🕊️‍ → 5bal👊️ )
MN ^77.15 - (37bp🕊️‍ → 7sb☀️ )
MN ^77.16 - (37bp🕊️‍ → 👑8☸ )
MN ^77.17 - (8 vimokkha )
MN ^77.18 - (8 abhi-bh-āyatana )
MN ^77.19 - (ten kasinas)
MN ^77.20 - (STED 4 jhānas and similes)
MN ^77.21 - (four elements meditation and simile)
MN ^77.22 - (mind made body with simile)
MN ^77.23 - (6ab ⚡☸ higher knowledges with similes)
MN ^77.24 - (conclusion)

● MN ⁷⁸ Samaṇa-maṇḍikā [Samaṇa-muṇḍika]: (name of wanderer)

∥ MA 179
MN ^78.1 - (Uggāhamāna's invincible ascetic— no bad body action, word, thought, livelihood)
MN ^78.1.1 - (Buddha makes fun of him, compare to baby)
MN ^78.2 - (Buddha’s ideal ascetic has 10 Dharmas)
MN ^78.2.1 - (10 Dharmas revealed in conclusion as 8aam + right knowledge + right liberation)
MN ^78.2.2 - (but these things need to be understood first)
MN ^78.3 - (What are unskillful behaviors)
MN ^78.3.1 - (Where do them stem from? )
MN ^78.3.2 - (How do they cease? )
MN ^78.3.3 - (what’s the practice for their cessation? Right effort)
MN ^78.4 - (What are kusala sila? )
MN ^78.4.1 - (where do they stem from?)
MN ^78.4.2 - (where do they cease? )
MN ^78.4.3 - (Kusala sīla purified by right effort)
MN ^78.5 - (what are 3 akusalā saṅkappā? exact opposite of 3 aspects of right resolve, lust, ill will, harm)
MN ^78.5.1 - (Akusalā saṅkappā depend on 3 perceptions based on opposite of right resolves, lust, ill will, harm)
MN ^78.5.2 - (akusalā saṅkappā cease in first jhāna)
MN ^78.5.3 - (right effort does the work of removing akusalā saṅkappā within, and prior to first jhāna)
MN ^78.6 - (what are 3 kusalā saṅkappā? same 3 aspects of Right Resolve)
MN ^78.6.1 (kusalā saṅkappā depend on the 3 kusala perceptions)
MN ^78.6.2 - (kusalā saṅkappā cease in 2nd jhāna)
MN ^78.6.2.0 – (that means kusalā saṅkappā are active in 1st jhāna!)
MN ^78.6.3 - (right effort removes kusala sankappa from first jhāna resulting in no V&V of 2nd jhāna)
MN ^78.7 - (conclusion )

● MN ⁷⁹ Cūḷa-sakuludāyi: shorter (discourse to) sakuludayi

MN ⁷⁹ – MN 79 Cūḷa-sakuludāyi: shorter (discourse with) sakuludāyi
MN ^79.2 - (Buddha gives talk to Udāyī and his students)
MN ^79.4 - (Buddha teaches him conditionality)
MN ^79.6 - (Udāyī’s teacher’s doctrine: ‘This is the ultimate splendor’)
MN ^79.8 - (simile of beryl gem)
MN ^79.10 - (is there a world of perfect happiness? A path to it?)
MN ^79.12 - (when is perfect world realized? 4th jhāna meditator meets brahma devas)
MN ^79.13 - (monks train for even finer things than ‘perfect world’)
MN ^79.13.1 - (four jhānas)
MN ^79.13.2 - (three higher knowledges of 6ab ⚡☸ )
MN ^79.14 - (Udāyī attempts to ordain, but his students prevent him)

● MN ⁸⁰ Vekhanassa [Vekhanasa]: (name of person)

MN ⁸⁰ – MN 80 Vekhanasa: with Vekhanasa
MN ^80.2 - (Kaccāna’s ‘This is the ultimate splendor’)
MN ^80.3 - (simile of beryl gem)
MN ^80.4 - (five kinds of sensual stimulation 5kg )
MN ^80.6 - (Vekhanasa became angry … and badmouthed the Buddha )
MN ^80.8 - (Vekhanasa becomes lay follower)

9. Rāja (kings) Vagga

MN ⁸¹		MN ⁸²		MN ⁸³		MN ⁸⁴		MN ⁸⁵
	MN ⁸⁶		MN ⁸⁷		MN ⁸⁸		MN ⁸⁹		MN ⁹⁰

● MN ⁸¹ Ghaṭīkāra [Ghaṭikāra]: (to brahmin named) Ghaṭīkāra

Then Ghaṭīkāra went up to his parents and said: “Who stripped the grass from the workshop?” “It was the monks, dear. It seems the Buddha’s hut is leaking.” Then Ghaṭīkāra thought: “I’m so fortunate, so very fortunate, to be trusted so much by the Buddha Kassapa!” Then (Pīti😁-sukhaṃ) joy and happiness did not leave him for a fortnight, or his parents for a week.

● MN ⁸² Raṭṭhapāla: (name of monk)

Then Raṭṭhapāla thought: “My parents don’t allow me to go forth.” He laid down there on the bare ground, saying: “I’ll either die right here or go forth.” And he refused to eat, up to the seventh meal. Then Raṭṭhapāla’s parents said to him: “Dear Raṭṭhapāla, youʼre our only child. You’re dear to us and we love you. You’re dainty and raised in comfort.

● MN ⁸³ Makhādeva [Maghadeva]: (name of king)

Buddha tells Ananda about his previous life as wheel turning king. For 84,000 years King Makhādeva played games as a child, for 84,000 years he acted as viceroy, for 84,000 years he ruled the realm, and for 84,000 years he led the spiritual life after going forth here in this mango grove. Doing 4bv☮️, he is reborn in Brahma realm. He teaches his sons to carry on this tradition, giving up kingship and become recluse when they reach maturity, which they do for many generations.
"Do not be the last king in this lineage", he told his son.
Now the Buddha tells Ananda and the monks, "do not be the last monk in this lineage of 👑8☸ noble eightfold path (☸Dharma that leads to Nirvana)."

● MN ⁸⁴ Madhurā: (name of place)

Buddha has passed away, sutta is delivered by Maha Kaccana to the king, subject is on how 4 castes are equal in terms of their good and bad behavior, and equality if they become monks. “What do you think, great king? If this is so, are the four castes equal or not? Or how do you see this?” “Certainly, Master Kaccāna, in this case these four castes are equal. I can’t see any difference between them.” “And here’s another way to understand that the claims of the brahmins are just propaganda.

● MN ⁸⁵ Bodhi-rāja-kumāra: boy king named ‘Bodhi’

Buddha tells story of his awakening like MN ³⁶, MN ¹⁰⁰
(buddha used to think pleasure was gained through pain, not pleasure)
(buddha’s story of ordaining)
(learned samadhi of nothingness from Āḷāra Kālāma)
(outsiders also have 5ind (indriya)!)
(learned samadhi of neither perception nor non perception from rama uddaka)
(3 similes of fire sticks)
(established mindfulness, unmuddled, but too much energy)
(jhāna of holding the breath)
(decrease food intake)
(recall first jhāna experience as boy)
(eat some food for enough energy to do 4j)
(with imperturbable 4th jhana samadhi, reach 3 higher knowledges)
(Buddha doubts he can teachers other the deep 12ps)
(Brahma begs buddha to teach others)
(Buddha surveys world, sees some with little dust in eyes)
(Buddha decides to teach his former two teachers)
(Buddha decides to teach his 5 former monk companions)
(The first person Buddha talked to after enlightenment)
(Buddha finds 5 monks)
(prince asks buddha how long it takes to realize nirvana)
(Buddha says if they have 5 of these characteristics, then it takes 7 years or less)

● MN ⁸⁶ Aṅguli-māla: (monk named) 'finger-garland'

Now at that time in the realm of King Pasenadi of Kosala there was a bandit named Aṅgulimāla. He was violent, bloody-handed, a hardened killer, merciless to living beings. He laid waste to villages, towns, and countries. He was constantly murdering people, and he wore their fingers as a necklace.

● MN ⁸⁷ Piya-jātika: {born from the} beloved

I go to the cemetery and wail: ‘Where are you, my only child? Where are you, my only child?’” “That’s so true, householder! (Buddha:) That’s so true, householder! For our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.” “Sir, who on earth could ever think such a thing!

● MN ⁸⁸ Bāhitika: imported cloth

“Sir, might the Buddha engage in the sort of behavior—by way of body, speech, or mind—that is faulted by ascetics and brahmins?” “No, great king, the Buddha would not engage in the sort of behavior that is faulted by sensible ascetics and brahmins.” “It’s incredible, sir, it’s amazing!

● MN ⁸⁹ Dhamma-cetiya: dharma shrine

‘Clearly these venerables have realized a higher distinction in the Buddha’s instructions than they had before. That’s why these venerables are always smiling and joyful, obviously happy, with cheerful faces, living relaxed, unruffled, surviving on charity, their hearts free as a wild deer.’ So I infer this about the Buddha from the Dharma: ‘The Blessed One is a fully awakened Buddha. The Dharma is well explained. The Saṅgha is practicing well.’

● MN ⁹⁰ Kaṇṇakatthala: (name of place)

“In the same way, there are things that must be attained by someone with faith, health, integrity, energy, and wisdom. It’s not possible for a faithless, unhealthy, deceitful, lazy, witless person to attain them.” ... “Sir, there are these four classes: aristocrats, brahmins, merchants, and workers. If they had these five factors that support meditation, would there be any difference between them?”

10. Brāhmaṇa (brahmins) Vagga

MN ⁹¹		MN ⁹²		MN ⁹³		MN ⁹⁴		MN ⁹⁵
	MN ⁹⁶		MN ⁹⁷		MN ⁹⁸		MN ⁹⁹		MN ¹⁰⁰

● MN ⁹¹ Brahmāyu: (name of person)

“Dear Uttara, the thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.

● MN ⁹² (with) Sela:

“The ascetic Gotama possesses the thirty-two marks completely, lacking none.

● MN ⁹³ (with) Assalāyana:

“Firstly you relied on birth, Assalāyana, then you switched to education, then you switched to abstemious behavior. Now you’ve come around to believing in purification for the four classes, just as I advocate.”

● MN ⁹⁴ (with) Ghoṭamukha:

mortificaton not a useful spiritual practice

● MN ⁹⁵ (with) Caṅkī:

MN ⁹⁵ – MN 95 Caṅkī: (name of brahman)
MN ^95.1 - (500 brahmins try to talk him out of visit)
MN ^95.2 - (Cankī defends Buddha)
MN ^95.3 - (Caṅkī goes to visit Buddha)
MN ^95.4 - (Buddha asks if any brahmin is qualified to say they know and see truth)
MN ^95.5 - (Buddha compares brahmins to a line of blind men operating on blind faith (un-justifiable trust) )
MN ^95.5.1 - (5 dharmas that may turn out to be true or false)
MN ^95.6 - (Buddha defines justifiable-trust and ‘preservation of truth’)
MN ^95.7 - (Buddha defines ‘awakening to the truth’)
MN ^95.7.1 - (1. Check for greed)
MN ^95.7.2 - (2. Check for anger)
MN ^95.7.3 - (3. Check for delusion)
MN ^95.7.4 - (saddha = justifiable-trust, justified confidence, not provisional faith, not blind faith)
MN ^95.8 - (Buddha defines ‘arrival at the truth’)
MN ^95.8.0 - (Buddha’s 12 step program in reverse order, see MN 70 for forward order)
MN ^95.8.1 - (1. “Striving is helpful for arriving at the truth.)
MN ^95.8.2 - (2. “Scrutiny is helpful for striving …)
MN ^95.8.3 - (3. Making an effort is helpful for scrutiny …)
MN ^95.8.4 - (4. Enthusiasm is helpful for making an effort …)
MN ^95.8.5 - (5. Acceptance of the Dharmas after jhāna meditating on them is helpful for enthusiasm .)
MN ^95.8.6 - (6. Equanimously-observing the meaning of the Dharmas is helpful for accepting them after jhāna meditating on those Dharmas …)
MN ^95.8.7 - (7. Remembering the Dharmas is helpful for equanimously-observing their meaning …)
MN ^95.8.8 - (8. Hearing the Dharmas is helpful for remembering the Dharmas …)
MN ^95.8.9 - (9. Listening is helpful for hearing the Dharmas …)
MN ^95.8.10 - (10. Paying homage is helpful for listening …)
MN ^95.8.11 - (11. Approaching is helpful for paying homage …)
MN ^95.8.12 - (12. justifiable-trust is helpful for approaching a teacher.)
MN ^95.10 - (Conclusion: Brahman becomes lay follower of Buddha)

● MN ⁹⁶ (with) Esukārī:

“But brahmin, did the whole world authorize the brahmins to prescribe these four kinds of service?” ... “It’s as if they were to force a steak on a poor, penniless person, telling them they must eat it and then pay for it.

● MN ⁹⁷ (with) Dhānañjāni [Dhanañjāni]:

Sariputta leads him to a rebirth in Brahma realm. Buddha says he was capable of more.

● MN ⁹⁸ (with) Vāseṭṭha:

Buddha explains to a brahman the real qualities of a Brahman.

● MN ⁹⁹ (with) Subha:

Buddha teaches brahman the forgotten 4bv way to join Brahma.

● MN ¹⁰⁰ (with) Saṅgārava:

Buddha details his Buddha process, same as MN ³⁶

11. Devadaha (name of place) Vagga

MN ¹⁰¹		MN ¹⁰²		MN ¹⁰³		MN ¹⁰⁴		MN ¹⁰⁵
	MN ¹⁰⁶		MN ¹⁰⁷		MN ¹⁰⁸		MN ¹⁰⁹		MN ¹¹⁰

● MN ¹⁰¹ Devadaha: at Devadaha:

Buddha explains the fatal flaws of Jain theory of cause and effect.
MN ¹⁰¹ – MN 101 Devadaha: at Devadaha
MN ^101.1 - (Buddha explains to monks Jains’ wrong view on karma)
MN ^101.2 - (Buddha confirms by questioning Jains)
MN ^101.3 - (simile of pain from process removing arrow)
MN ^101.4 - (Buddha reiterates same points as before simile)
MN ^101.5 - (Jain leader Nāṭaputta claims to be all-knowing continuously every moment)
MN ^101.6 - (five things can be seen to turn out in two different ways)
MN ^101.7 - (Buddha asks Jains more question to show fallacy of their karma)
MN ^101.8 - (Jain ascetics deserve rebuke and criticism on ten legitimate grounds)
MN ^101.9 - (Equanimous-observation And how is exertion and striving fruitful?)
MN ^101.10 - (simile of man jealous from pretty woman)
MN ^101.11 - (right effort that’s painful only done as much as necessary)
MN ^101.12 - (gradual training culminating in 3 higher knowledges)

● MN ¹⁰² Pañcat-taya [Pañcāyatana]: five and three:

Interesting way of describing deep samadhi, without using STED formulas

● MN ¹⁰³ Kinti: Is this what you think of me?:

How monks should harmoniously discuss Dhamma & vinaya

● MN ¹⁰⁴ Sāmagāma: at Sāmagāma:

Nigantha Jain passed away, his followers arguing about his Dhamma & Vinaya. Ananda asks Buddha to explain how they should handle Buddha passing away.

● MN ¹⁰⁵ Sunak-khatta: name of person:

some monks wrongly declare nirvana, not interested in imperturbable, but in sensuality.

● MN ¹⁰⁶ Āneñja-sappāya: imperturbable, conducive (to that): 🔗📝

MN ¹⁰⁶ – MN 106 āneñja-sappāya: Conducive to the Imperturbable
MN ^106.0 - (Problem with 5kg sensuality cords)
MN ^106.1 – (first way to imperturbable: with vast, exalted mind: vipulena mahaggatena cetasā)
MN ^106.2 – (second way to imperturbable: all form, rūpa, is just 4 elements)
MN ^106.3 – (third way to imperturbable: all form, rūpa, from past present future are impermanent)
MN ^106.11 - (first practice to dimension of nothingness: drop all perceptions of form and lower formless dimensions)
MN ^106.12 - (second practice to dimension of nothingness: seeing emptiness, no self identity there)
MN ^106.13 - (third practice to dimension of nothingness: seeing ‘not mine’)
MN ^106.20 – (way to neither perception nor non perception: drop perception of nothingness dimension)
MN ^106.25 – (clinging to upekkha in formless dimension prevents nirvana)
MN ^106.30 - (not clinging to upekkha in formless dimension enables nirvana)
MN ^106.35 - (conclusion)
MN ^106.35.1 - (define noble liberation, ariyo vimokkho)
MN ^106.35.2 - (identity, sak-kāya)
MN ^106.35.3 - (you know what to do: empty huts, trees, jhāna)

● MN ¹⁰⁷ Gaṇaka-moggallāna: With Moggallāna the Accountant

● MN ¹⁰⁸ Gopaka-moggallāna: With Moggallāna the Guardian:

( types of jhāna that are not praised: 5niv⛅ )
( types of jhāna that are praised: 4j🌕 )

● MN ¹⁰⁹ Mahā-puṇṇama: longer {discourse on} full moon night

( cause of 5uk aggregates )
( 4dht elements )
( identity view )
( gratification, the drawback, and the escape )
( underlying tendency )
( not self formula )

● MN ¹¹⁰ Cūḷa-puṇṇama: shorter {discourse on} full moon night:

A bad person can recognize a bad person but not a good person. A good person can recognize both.

12. Anupada (one by one) Vagga

MN ¹¹¹		MN ¹¹²		MN ¹¹³		MN ¹¹⁴		MN ¹¹⁵
	MN ¹¹⁶		MN ¹¹⁷		MN ¹¹⁸		MN ¹¹⁹		MN ¹²⁰

● MN ¹¹¹ Anu-pada: One after another:

Sariputta does vipassana while in jhāna, in more detail than the usual AN ^4.41 S&S🐘💭 sati & sampajāno set.
MN ¹¹¹ - MN 111 anu-pada: one after another
MN ^111.1 - (smd1: 1st jhāna)
MN ^111.1.1 - (vipassana while in jhāna refrain)
MN ^111.2 - (smd2: 2nd jhāna)
MN ^111.2.1 - (vipassana while in jhāna refrain)
MN ^111.3 - (smd3: 3rd jhāna)
MN ^111.3.1 - (vipassana while in jhāna refrain)
MN ^111.4 - (smd4: 4th jhāna)
MN ^111.4.1 - (vipassana while in jhāna refrain)
MN ^111.5 - (smd 5: infinite space)
MN ^111.5.1 - (vipassana while in jhāna refrain)
MN ^111.6 - (smd 6: infinite consciousness)
MN ^111.6.1 - (vipassana while in jhāna refrain)
MN ^111.7 - (smd 7: nothingness dimension – perception attainments you do vipassana simultaneously in jhāna/samādhi)
MN ^111.7.1 - (vipassana while in jhāna refrain)
MN ^111.8 - (smd 8: requires “emerging” from attainment before doing vipassana)
MN ^111.8.1 - (vipassana after emerging from attainment)
MN ^111.9 - (smd 9: requires “emerging” from attainment before doing vipassana)
MN ^111.9.1 - (Sariputta ended āsavā, becomes an arahant in this attainment)
MN ^111.9.2 - (vipassana after emerging from attainment)
MN ^111.9.5 – (there is no further escape beyond 9th attainment)
MN ^111.10 – (conclusion: Sariputta is son of the Buddha, keeps rolling the wheel of Dharma)

● MN ¹¹² Chabbi-sodhana: the Sixfold Purification

MN ¹¹² – MN 112 Chabbi-sodhana: the sixfold purification
MN ^112.0 - (if someone claims arahantship, you should validate with these 5 questions)
MN ^112.1 - (#1 How do you relate to Four expressions of seen, heard, sensed, cognized?)
MN ^112.2 - (#2 How do you relate to 5uk aggregates?)
MN ^112.3 - (#3 How do you relate to 6 dhātu elements?)
MN ^112.4 - (#4 How do you relate to 6aya internal and external sense bases?)
MN ^112.5 - (#5 How do you relate to body and anusaya underlying tendencies?)
MN ^112.5.0 - (Answer is in terms of 6 fold purification – number 1 is ariya sila khandha, noble ethics)
MN ^112.5.1 - (1a. Renunciation of lay life, ordaining)
MN ^112.5.2 - (1b. Purify right action, right speech, right livelihood, observing 10 precepts)
MN ^112.5.3 - (1c. Contentment with 4 requisites and sukha pleasure in observing sila khandha)
MN ^112.5.4 - (2. Guarding sense doors)
MN ^112.5.5 - (3. S&S: Remembrance of Dharma and lucid discerning)
MN ^112.5.6 - (4. Sitting meditation to remove 5niv hindrances)
MN ^112.5.7 - (5. Four jhanas)
MN ^112.5.8 - (6. Use imperturbable 4th jhana to realize 4 noble truths and arahantship)

● MN ¹¹³ Sap-purisa: good person:

MN ¹¹³ – MN 113 Sap-purisa: good person
MN ^113.1 - (gone forth from an eminent family)
MN ^113.2 - (-4 gone forth from an extremely wealthy family, unlike these other monks)
MN ^113.5 - (I’m well-known and famous. These other monks are obscure)
MN ^113.6 - (‘I receive robes, alms-food,… unlike these other monks)
MN ^113.7 - (Furthermore, take a bad person who is very learned …)
MN ^113.8 - (an expert in the texts on monastic training …)
MN ^113.9 - (a Dhamma teacher …)
MN ^113.10 - (who dwells in the wilderness …)
MN ^113.11 - (who is a rag robe wearer …)
MN ^113.12 - (who eats only alms-food …)
MN ^113.13 - (who stays at the root of a tree …)
MN ^113.14 - (-18 who stays in a charnel ground …)
MN ^113.19 - (‘I have attained the first jhāna, unlike these other monks.’)
MN ^113.20 - (-22 ‘I have attained second, third, fourth jhāna, unlike these other monks.’)
MN ^113.23 - (dimension of infinite space)
MN ^113.24 - (the dimension of infinite consciousness …)
MN ^113.25 - (the dimension of nothingness …)
MN ^113.26 - (the dimension of neither perception nor non-perception.)
MN ^113.27 - (conclusion: cessation of perception and feeling.)

● MN ¹¹⁴ Sevitabb-ā-sevitabba: should be cultivated, shouldn't be cultivated:

(Sariputta expands on what Buddha said in detail)
MN ¹¹⁴ – MN 114 Sevitabb-āsevitabba: should be cultivated, and not cultivated
MN ^114.1 - (two kinds of bodily behavior:)
MN ^114.2 - (two kinds of verbal behavior:)
MN ^114.3 - (two kinds of mental (mano) behavior:)
MN ^114.4 - (two kinds of mind (citta):)
MN ^114.5 - (two kinds of perception:)
MN ^114.6 - (two kinds of view (ditthi):)
MN ^114.7 - (Two kinds of reincarnating:)
MN ^114.8 - (Two kinds of objects for each of the 6 sense media:)
MN ^114.9 - (Two kinds of robes, lodging, ...city...person:)

● MN ¹¹⁵ Bahu-dhātuka: many-elements

MN ¹¹⁵ – MN 115 Bahu-dhātuka: many elements
MN ^115.1 - (‘skilled in the elements’: 18 elements eye,form,consciousness x 6)
MN ^115.2 - (elements of earth, water, fire, air, space, and consciousness.)
MN ^115.3 - (elements of pleasure, pain, happiness, sadness, equanimity, and ignorance.)
MN ^115.4 - (elements of sensuality, renunciation, malice, good will, cruelty, and compassion)
MN ^115.5 – (elements of the sensual realm, the realm of form, and the formless realm)
MN ^115.6 - (conditioned element and the unconditioned element.)
MN ^115.7 - (‘skilled in the sense fields’?)
MN ^115.8 - (‘skilled in dependent origination’?)
MN ^115.9 - (‘skilled in the possible and impossible’?)

● MN ¹¹⁶ Isigili: (name of place)

MN ¹¹⁶ – MN 116 Isigili: At Isigili
MN ^116.2 - (Once upon a time, five hundred Buddhas awakened for themselves)
MN ^116.3 - (verse)

● MN ¹¹⁷ Mahā-cattārīsaka: great-forty:

👑8☸ disected, right view, effort, sati, circle the remaining 5 factors
MN ¹¹⁷ – MN 117 Mahā-cattārīsaka: great forty
MN ^117.8 - (Ariyo sammā-samādhi saupaniso saparikkhāro)
MN ^117.1 - (Right and wrong view)
MN ^117.2 - (Right and wrong resolve Sammāsaṅkappo)
MN ^117.3 - (Right and wrong speech Sammāvācā )
MN ^117.4 - (Right and wrong action Sammākammanto )
MN ^117.5 - (Right and wrong livelihood Sammāājīvo)
MN ^117.10 – (10 factor version of ☸8aam noble eightfold path causal chain )
MN ^117.15 - (Conclusion: anyone who dares criticize this sutta needs a rebuking)

● MN ¹¹⁸ Ānā-pāna-sati: Remembering and applying ☸Dharma while breathing

This is a just a slightly expanded version of SN ^54.13.
MN ¹¹⁸ – MN 118 Ānāpānas-sati: Remembering Dharma on breathing
MN ^118.0 – (inspiring scene of monks and their practices)
MN ^118.1 - (STED 16APS)
MN ^118.2 - (how 16APS → 4sp)
MN ^118.2.1 - (steps 1-4 from 16🌬️😤‍ fulfill 4sp🐘 1. kāya-anu-passana)
MN ^118.2.2 - (steps 5-8 from 16🌬️😤‍ fulfill 4sp🐘 2. vedana-anu-passana)
MN ^118.2.3 - (steps 9-12 from 16🌬️😤‍ fulfill 4sp🐘 3. citta-anu-passana)
MN ^118.2.4 - (steps 13-16 from 16🌬️😤‍ fulfill 4sp🐘 4. Dhamma-anu-passana)
MN ^118.3 - (how 4sp → 7sb)
MN ^118.3.1 (1🐘 Sati: taṃ Dhammaṃ anus-sarati anu-vitakketi)
MN ^118.3.2 (2💭🕵️ Dhamma-vicaya: taṃ dhammaṃ paññāya, pa-vicinati pa-vicarati pari-vīmaṃsam-āpajjati )
MN ^118.3.3 (3🏹 Vīriya: āraddhaṃ hoti vīriyaṃ a-sallīnaṃ.)
MN ^118.3.4 (4😁 Pīti: Āraddha-vīriyassa uppajjati pīti nir-āmisā,)
MN ^118.3.5 (5🌊 Passaddhi: Pīti-man-assa, kāyo-pi passambhati, cittam-pi passambhati )
MN ^118.3.6 (6🌄 Samādhi: Passaddha-kāyassa sukhino, cittaṃ samādhiyati.)
MN ^118.3.7 (7🛆👁 Upekkha: so tathā-samāhitaṃ cittaṃ, sādhukaṃ ajjh-upekkhitā hoti)
MN ^118.4 - (how 7sb → vijjā-vimuttiṃ)

● MN ¹¹⁹ Kāya-gatā-sati: remembering and applying ☸Dharma while immersed in the [physical] body

Sati and Jhāna done simultaneously in all 4 postures!
Same 7 kāya-anupassana meditations as in MN 10 and DN ²², but instead of sati refrain for each, there is a samādhi jhāna refrain.
also see 4sp📚: for all the parallel EBT suttas/sutras.
MN ¹¹⁹ – MN 119 kāyagatā-sati: body-immersed-remembering
MN ^119.1 – (kāya-gatā-sati: body immersed remembrance, first 6 same as in MN 10 except with jhāna concurrent)
MN ^119.1.1 – (16 APS first 4 steps)
MN ^119.1.2 – (Four postures)
MN ^119.1.3 - (3. S&S remembering and lucid-discerning)
MN ^119.1.4 – (31asb: asubha, 31 body parts)
MN ^119.1.5 – (Four elements)
MN ^119.1.6 – (9siv: 9 cemetary contemplations)
MN ^119.1.6.1 – (3 days old, festering)
MN ^119.1.6.2 – (various animals devour)
MN ^119.1.6.3 – (skeleton with flesh)
MN ^119.1.6.4 – (skeleton bloody)
MN ^119.1.6.5 – (skeleton)
MN ^119.1.6.6 – (skeleton bones scattered all directions)
MN ^119.1.6.7 – (very white bones)
MN ^119.1.6.8 – (pile of bones 4 years old)
MN ^119.1.6.9 – (white powder)
MN ^119.1.7 – (4 jhānas + similes)
MN ^119.1.7.1 – (first jhāna ↔ bathman making ball of soap powder)
MN ^119.1.7.2 - (second jhāna ↔ lake with spring)
MN ^119.1.7.3 - (third jhāna ↔ lotus fully submerged in pool)
MN ^119.1.7.4 - (fourth jhāna ↔ man covered with white cloth)
MN ^119.8 - (Fullness of Mind, similes of Māra not able to invade)
MN ^119.9 - (An Opening to the Higher Knowledges, similes of tank full of water)
MN ^119.10 - (10 benefits)
MN ^119.10.1 – (Conquer displeasure and delight)
MN ^119.10.2 – (Conquer fear and dread)
MN ^119.10.3 – (Resistent to cold, heat, hunger, ...)
MN ^119.10.4 – (Attains 4j, jhānas easily)
MN ^119.10.5 – (6Ab#1: supernormal powers)
MN ^119.10.6 – (6Ab#2: divine ear)
MN ^119.10.7 – (6Ab#3: mind reading)
MN ^119.10.8 – (6Ab#4: recollect past lives)
MN ^119.10.9 – (6Ab#5: divine eye, sees rebirth according to kamma)
MN ^119.10.10 – (6Ab#6: destruction of āsavas, arahantship)

● MN ¹²⁰ Saṅkhār'-upapatti: co-activities (leading to all the various kinds of) rebirth

MN ¹²⁰ – MN 120 Saṅkhār-upapatti: intentional rebirth
MN ^120.1 - (reborn in the company of well-to-do warrior-nobles)
MN ^120.2 - (reborn in the company of well-to-do brahmins )
MN ^120.3 - (reborn in the company of the Gods of the Four Great Kings)
MN ^120.4 - (reborn in various deva realms)
MN ^120.5 - (reborn in the company of the Brahmā of a thousand)
MN ^120.6 - (reborn in various Brahma realms)
MN ^120.7 - (reborn in the company of the Brahmā of ten thousand)
MN ^120.8 - (reborn in the company of the Brahmā of a hundred thousand)
MN ^120.9 - (realms higher than Brahma realms)
MN ^120.10 - (reborn in formless realms)
MN ^120.15 - (‘If only I might realize the undefiled freedom of heart … and not be reborn anywhere)

13. Suññata (emptiness/voidness) Vagga

MN ¹²¹		MN ¹²²		MN ¹²³		MN ¹²⁴		MN ¹²⁵
	MN ¹²⁶		MN ¹²⁷		MN ¹²⁸		MN ¹²⁹		MN ¹³⁰

● MN ¹²¹ cūḷa-suññata: Shorter (discourse on) Emptiness:

MN ^121.1 - (Buddha tells Ananda these days he lives in emptiness)
MN ^121.2 - (empty of people and animals)
MN ^121.3 - (singleness based on the perception of earth)
MN ^121.4 - (singleness on perception of dimension of infinite space)
MN ^121.5 - (singleness on perception of dimension of infinite consciousness)
MN ^121.6 - (singleness on perception of dimension of nothingness)
MN ^121.7 - (singleness on perception of dimension of neither perception nor non)
MN ^121.8 - (animitta samādhi connected to all 6 senses of body)
MN ^121.9 - (attaining arahantship while in animitta samādhi)
MN ^121.10 - (conclusion: all ascetics and brahmins of all times who became arahants through emptiness used the same method)

● MN ¹²² Mahā-suññata: great (discourse on) emptiness:

MN ¹²² – MN 122 Mahā-suññata: Longer Discourse on Emptiness
MN ^122.2 - (“Ānanda, a monk does not shine if he delights in company)
MN ^122.3 - (tathagata discovers emptiness)
MN ^122.3.2 - (ekodi + samādahati = do 4 jhānas)
MN ^122.3.3 - (living in emptiness with confidence)
MN ^122.3.4 - (living in emptiness, thinking, all 4 postures with lucid-discerning)
MN ^122.3.5 - (living in emptiness, all activities with lucid-discerning)
MN ^122.3.6 - (living in emptiness, thinking proper thoughts)
MN ^122.9 - (check if mind is drawn towards 5kg cords of sensual pleasure)
MN ^122.10 - (you should observe rise and fall of 5uk aggregates)
MN ^122.11 - (you should not follow Buddha around for sake of theoretical instruction, but for practical advice directly leading to nirvana)
MN ^122.11.2 - (how is there a peril for the teacher?)
MN ^122.11.3 - (how is there a peril for the student?)
MN ^122.11.4 - (how is there a peril for a spiritual practitioner?)
MN ^122.15 - ( Ānanda, treat me as a friend, not as an enemy.)
MN ^122.15.2 - (how do disciples treat their Teacher as an enemy, not a friend?)
MN ^122.15.3 - (how do disciples treat their Teacher as a friend, not an enemy?)
MN ^122.20 - (conclusion)

● MN ¹²³ Acchariya-abbhūta: incredible and amazing:

strange miracles associated with Buddha's last few births
MN ¹²³ – MN 123 Acchariya-abbhuta: incredible and amazing
MN ^123.1 - (‘rememberful and lucidly-discerning, the being intent on awakening was reborn in the group of Joyful Gods.’)
MN ^123.2 - (‘rememberful and lucidly-discerning, the being intent on awakening remained in the group of Joyful Gods.’)
MN ^123.3 - (‘For the whole of that life, the being intent on awakening remained in the group of Joyful Gods.’)
MN ^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.’)
MN ^123.5 - (galaxy shakes...magnificent light appears in the world, surpassing the glory of the gods.’)
MN ^123.6 - (four deities approach to guard the four directions)
MN ^123.7 - (in his mother’s belly, she becomes naturally ethical.)
MN ^123.8 - (in his mother’s belly, she no longer feels sexual desire)
MN ^123.9 - (in his mother’s belly, she obtains the five kinds of sensual stimulation and amuses herself)
MN ^123.10 - (no afflictions beset her. She’s happy and free of bodily fatigue)
MN ^123.11 - (‘Seven days after the being intent on awakening is born, his mother passes away.’)
MN ^123.12 - (She gives birth after exactly ten months.)
MN ^123.13 - (She only gives birth standing up.’)
MN ^123.14 - (‘When the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans.’)
MN ^123.15 - (emerges from his mother’s womb, before he reaches the ground, four deities receive him and place him before his mother,)
MN ^123.16 - (from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood,)
MN ^123.17 - (emerges from his mother’s womb, two streams of water appear in the sky, one cool, one warm,)
MN ^123.18 - (he takes seven strides...says “I am the foremost in the world!)
MN ^123.19 - (an immeasurable, magnificent light appears, surpassing the glory of the gods)
MN ^123.20 - (He knows sensations, perceptions, thoughts as they arise, as they remain, and as they go away.)

● MN ¹²⁴ Bakkula [Bākula]: name of monk:

ordained for 80 years, never once had a perception of lust or ill will.
MN ¹²⁴ – MN 124 Bākula: with Bākula
MN ^124.1 - (“In these eighty years, I don’t recall that any perception of sensuality has ever arisen in me.” )
MN ^124.2 - (-3 “In these eighty years, I don’t recall that any perception of ill will … or cruelty has ever arisen in me.”)
MN ^124.4 - (-6 “In these eighty years, I don’t recall that any thought of sensuality …ill will… cruelty)
MN ^124.7 - (I don’t recall accepting a robe from a householder …)
MN ^124.8 - (cutting a robe with a knife …)
MN ^124.9 - (-33 sewing with needle...teaching females...ordaining novices…)
MN ^124.34 - (I don’t recall commencing the rainy season residence in the neighborhood of a village.)
MN ^124.35 - (Then on the eighth day I became enlightened.”)
MN ^124.36 - (“Come forth, venerables, come forth! Today will be my final nirvana.”)
MN ^124.37 - (And Venerable Bakkula became fully nirvana'd while sitting right in the middle of the Saṅgha.)

● MN ¹²⁵ Danta-bhūmi🐘: Tamed-level 🔗📝

MN ^125.1 - (prince J. doesn’t think that teaching can lead to ekagga citta)
MN ^125.1.1 - (simile of well trained elephants)
MN ^125.1.2 - (simile of standing on mountain seeing clearly)
MN ^125.3.1.1 - (simile: new monk has 5kg desire ordains → elephant still desires pleasures of being wild in forest)
MN ^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)
MN ^125.3.10.1 - (simile: 4sp satipaṭṭhāna again without kama = first jhāna → elephant trained to like and follow commands for good war elephant)
MN ^125.3.10.2 - (note grass, water, firewood is simile for first jhāna from AN 7.67 )
MN ^125.3.11 - (skip 1st jhāna, go directly to 2nd jhāna, since the previous stage of satipaṭṭhāna was first jhāna!)
MN ^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)
MN ^125.5.1 - (simile: successful monk with imperturbable 4th jhāna withstands cold, heat, mosquitoes → elephant in live battle struck by spears, swords, arrows)

● MN ¹²⁶ Bhūmija: name of a person:

MN ¹²⁶ – MN 126 Bhūmija: with Bhūmija
MN ^126.2 - (“Answering this way, I trust that I repeated what the Buddha has said, and didn’t misrepresent him)
MN ^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,)
MN ^126.3.1 - (simile of a person in need of oil.)
MN ^126.3.2 - (simile of a person in need of milk, pulling on horn of cow)
MN ^126.3.3 - (simile of a person in need of butter, churning water)
MN ^126.3.4 - (simile of a person in need of fire, trying to ignite wet log)
MN ^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,)
MN ^126.8.1 - (simile of person in need of oil)
MN ^126.8.2 - (simile of person in need of milk)
MN ^126.8.3 - (simile of person in need of butter)
MN ^126.8.4 - (simile of person in need of fire)
MN ^126.10 - (conclusion: Buddha tells monk if he had used those similes Prince Jayasena would have been inspired with confidence)

● MN ¹²⁷ Anuruddha: (buddha's cousin, famous for divine eye):

MN ^127.1 – (layman Pañcakaṅga invites Anuruddha for meal offering, accepted)
MN ^127.2 - (layman asks if appamāṇā ceto-vimutti different than mahaggatā)
MN ^127.2.1 – (layman thinks they are the same practice, just different name)
MN ^127.2.2 – (Anuruddha corrects him, says they’re two different practices)
MN ^127.3 – (Anuruddha explains ap-pamāṇā/measure-less refers to 4bv brahma-vihāra pervaded in 8 directions)
MN ^127.4 – (Anuruddha explains mahag-gatā/expansive is pervading 4bv in gradually larger space starting with one tree)
MN ^127.5 - (4 kinds of deva realm rebirth commensurate with appamāna and mahaggatā)
MN ^127.5.1 – (oil lamp simile: devas gather ↔ can see different colors of flame, but not different radiance)
MN ^127.5.2 – (oil lamp simile: devas leave gathering ↔ can see different colors of flame, and different power of radiance)
MN ^127.5.3 – (flies following luggage simile ↔ devas delight in radiance, but don’t assume permanent identity with it)
MN ^127.6 – (Kaccana asks Anuruddha: are all devas reborn there limited or immeasurable?)
MN ^127.6.1 – (some are limited, some are limitless)
MN ^127.6.2 – (Why? Because some meditated pervading smaller space, some larger, some limtlesss)
MN ^127.7 – (Kaccana asks Anuruddha: Do all the radiant deities have corrupted radiance, or some pure?)
MN ^127.7.1 – (some are corrupted, some pure)
MN ^127.7.2 – (Why? Because some did jhāna with more 5niv⛅ hindrance corruption, some more pure)
MN ^127.7.3 – (simile of oil lamp, purity of oil and wick ↔ jhāna meditator purity free of 5niv)
MN ^127.8 - (conclusion: Kaccana correctly guesses anuruddha is speaking from personal experience from conversation with devas)

● MN ¹²⁸ Upak-kilesa: minor defilements:

MN ^128.128 – MN 128 Upak-kilesa: corruptions
MN ^128.1 – (monks at Kosambi quarreling, Buddha tells them to stop)
MN ^128.1.5 - (verse)
MN ^128.2 – (they didn’t listen so Buddha left)
MN ^128.2.1 – (Buddha encourages monk Baghu)
MN ^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)
MN ^128.2.3 – (Buddha then visits Anuruddha, Nandiya, and Kimbila)
MN ^128.2.4 - (3 of them live in harmony and assiduously)
MN ^128.2.5 – (they are assiduous by keeping noble silence and only discussing Dharma once every 5 days)
MN ^128.3 – (ñāṇa-dassana: knowledge and vision)
MN ^128.3.0 - (11 hindrances instead of usual 5)
MN ^128.3.1 – (uk1: vicikicchā: doubt, same as 5niv#5)
MN ^128.3.2 – (uk2: a-manasi-kāro: lack of attention, loss of focus)
MN ^128.3.3 – (uk3: thina-middhaṃ: sloth & torpor, same as 5niv#3)
MN ^128.3.4 – (uk4: chambhitattaṃ: terror ↔ simile travel on highway, robbers jump you)
MN ^128.3.5 – (uk5: uppilaṃ: excitement ↔ simile like finding 5 treasures)
MN ^128.3.6 – (uk6: duṭṭhullaṃ: discomfort/heaviness)
MN ^128.3.7 – (uk7: acc-āraddha-vīriyaṃ: excessively aroused vigor ↔ simile of gripping quail too tightly it dies)
MN ^128.3.8 – (uk8: ati-līna-vīriyaṃ: excessively lax vigor ↔ simile of gripping quail too softly it escapes)
MN ^128.3.9 – (uk9: abhijappā: longing)
MN ^128.3.10 – (uk10: nānatta-saññā: diversity of perceptions [that arise through 6 sense doors] )
MN ^128.3.11 – (uk11: ati-nij-jhāyitattaṃ: excessive jhāna focus)
MN ^128.4 - (unlimited light, unlimited perception of forms)
MN ^128.4.1 – (see light + no forms, or no light + forms. Why?)
MN ^128.4.2 – (because I focused on one or the other)
MN ^128.4.3 – (perceived limited light and saw limited forms, or ♾️light and ♾️forms. Why?)
MN ^128.4.4 – (because samādhi is limited or unlimited)
MN ^128.5 - (3 way samādhi: fulfills 7 awakening factors and 4 jhānas)
MN ^128.6 - (the 6th knowledge of 6ab is arahant-ship)
MN ^128.100 – commentary

● MN ¹²⁹ Bāla-paṇḍita: the fool & the (wise) pundit:

MN ¹²⁹ – MN 129 Bāla-paṇḍita: The Foolish and the Astute
MN ^129.1 - (three characteristics of a fool)
MN ^129.1.1 - (fool thinks killing and stealing are proper)
MN ^129.1.2 - (fool sees kings punish criminals and knows he’s next)
MN ^129.1.3 - (fool laments knowing he’s headed to bad place)
MN ^129.1.4 – (simile for how painful hell is)
MN ^129.1.5 - (simile of stone and himalaya for how painful hell is)
MN ^129.1.8 - (sufferings of animal realm)
MN ^129.1.12 - (simile of hole in yoke in ocean, and one eye turtle)
MN ^129.2 - (three characteristics of an astute person)
MN ^129.2.1 - (no fear of punishment from kings)
MN ^129.2.2 - (no regrets and fear of going to bad place)
MN ^129.2.3 - (rebirth in good place)
MN ^129.2.4 - (simile for how nice heaven is: wheel turning king with 7 treasures)
MN ^129.2.5 - (wheel treasure)
MN ^129.2.6 - (elephant treasure)
MN ^129.2.7 - (horse treasure)
MN ^129.2.8 - (jewel treasure)
MN ^129.2.9 - (woman treasure)
MN ^129.2.10 - (householder treasure)
MN ^129.2.11 - (counselor treasure)
MN ^129.2.12 - (four blessings)
MN ^129.2.13 - (simile of stone and himalaya)

● MN ¹³⁰ Deva-dūta : Deity messengers

MN ¹³⁰ – MN 130 Deva-dūta: Messengers of the Gods
MN ^130.0 - (simile of doorway with people ↔ Buddha’s divine eye seeing beings go to hell)
MN ^130.1 - (first messenger: baby collapsed in own feces)
MN ^130.2 - (second messenger: elderly women bent over trembling)
MN ^130.3 - (third messenger: old man gravely ill )
MN ^130.4 - (fourth messenger: kings punishing bandits )
MN ^130.5 - (fifth messenger: corpse of man or woman)
MN ^130.6 - (wardens of hell punish them with the five-fold crucifixion.)

14. Vibhaṅga (expositions, analysis) Vagga

MN ¹³¹		MN ¹³²		MN ¹³³		MN ¹³⁴		MN ¹³⁵		MN ¹³⁶
	MN ¹³⁷		MN ¹³⁸		MN ¹³⁹		MN ¹⁴⁰		MN ¹⁴¹		MN ¹⁴²

● MN ¹³¹ Bhadd'-eka-ratta: (an) auspicious-single-night

MN 131-134 all focus on the memorization and reflection of these famous verses.
The Buddha gives his commmentary on the verses.
MN ¹³¹ – MN 131 Bhadd-eka-ratta: One Fine Night
MN ^131.1 - (Buddha teaches passage for recitation and the analysis of One Fine Night)
MN ^131.2 - (Buddha’s commentary on verse)
MN ^131.2.1 - (And how do you run back to the past?)
MN ^131.2.2 - (And how do you hope for the future?)
MN ^131.2.3 - (And how do you falter amid presently arisen dharmas?)
MN ^131.10 - (conclusion)

● MN ¹³² Ānanda-bhadd'-eka-ratta: (chief disciple named) Ānanda (and an) auspicious-single-night

Ananda frequently teaches monks and repeats verbatim the Buddha's instructions in MN 131.
MN ¹³² – MN 132 Ānanda-bhaddeka-ratta: Ānanda and one fine night
MN ^132.1 - (Ananda gives Dhamma talk on one fine night)
MN ^132.2 - (Buddha asks monks who was teaching)
MN ^132.3 - (Ananda went on to repeat the verses and analysis as in the previous discourse, MN ¹³¹.)
MN ^132.5 - (Buddha repeated the verses and analysis once more…)

● MN ¹³³ Mahā-kaccāna-bhadd'-eka-ratta: (chief disciple named) Mahā-kaccāna (and an) auspicious-single-night

Mahā-kaccāna, famous for giving detailed commentary on terse instructions from Buddha, gives his commentary on the bhaddeka verse.
MN ¹³³ – MN 133 Mahākaccāna-bhaddeka-ratta: Mahākaccāna and One Fine Night
MN ^133.1 - Deva tells monk Samiddhi he should memorize recitation passage and analysis of ‘one fine night’
MN ^133.2 - Monk asks Buddha to teach ‘one fine night’
MN ^133.3 - Buddha teaches verse only
MN ^133.4 - then Buddha goes to rest without teaching analysis
MN ^133.5 - monks go to Ven. Mahākaccāna for analysis of verse
MN ^133.6 - Mahākaccāna gives analysis
MN ^133.6.1 - (And how do you run back to the past?)
MN ^133.6.2 - (And how do you hope for the future?)
MN ^133.6.3 - (And how do you falter amid presently arisen phenomena?)
MN ^133.10 - conclusion: monks asks Buddha to confirm Mahākaccāna’s teaching

● MN ¹³⁴ Lomasa-kaṅgiya-bhadd'-eka-ratta: (monk named) Lomasa-kaṅgiya (and an) auspicious-single-night

Here we see the Buddha also taught the devas in the heaven of 33 the verse, and they'd forgotten the explanation of the meaning of the verse.
MN ¹³⁴ – MN 134 Lomasakaṅgiya-bhaddeka-ratta: Lomasakaṅgiya and one fine night
MN ^134.1 - (deva asks Venerable Lomasakaṅgiya if he memorized one fine night and analysis)
MN ^134.2 - (monk does not remember)
MN ^134.3 - (deva asks monk if he has just the verse memorized, monk doesn’t)
MN ^134.4 - (deva does have verse memorized, which he recites)
MN ^134.5 - (deva tells monk to memorize verse, recitation passage, and analysis)
MN ^134.6 - (monk reports back to Buddha and asks for passage and analysis)
MN ^134.7 - (Buddha recites verse)
MN ^134.8 - (Buddha gives analysis)

● MN ¹³⁵ Cūḷa-kamma-vibhaṅga: small [discourse on] – karma – analysis

MN ¹³⁵ – MN 135 Cūḷa-kamma-vibhaṅga: small [discourse on] karma analysis
MN ^135.2 - (why do being experience good and bad results of karma [action]?)
MN ^135.3 - (answer: STED kamma-s-saka)
MN ^135.4 - (Buddha gives commentary on STED kamma-s-saka)
MN ^135.4.1 - (Karmic result of killing → short lifespan)
MN ^135.4.2 - (Karmic result of habitually hurting → sickly health)
MN ^135.4.3 - (Karmic result of being irritable and foul tempered → ugly)
MN ^135.4.4 - (Karmic result of envy → insignificant)
MN ^135.4.5 - (Karmic result of giving to ascetics and brahmins → wealth)
MN ^135.4.6 - (Karmic result of being obstinate or vain → low social status)
MN ^135.4.7 - (Karmic result of asking the wise about skillful and unskillful → wisdom and intelligence)
MN ^135.10 - (conclusion)

● MN ¹³⁶ Mahā-kamma-vibhaṅga: big [discourse on] – karma – analysis:

MN ¹³⁶ – MN 136 Mahā-kamma-vibhaṅga: big [discourse on] – karma – analysis
MN ^136.2 - (Buddha explains how monk should have answered question)
MN ^136.2.2 - (Buddha calls non-buddhist understanding of karma foolish and incompetent )
MN ^136.3 - (Great Karma Analysis – There are 4 types of people in world)
MN ^136.3.1 - (Does evil → goes to hell: ascetic wrongly assumes absolute rule)
MN ^136.3.2 - (Does evil → goes to heaven: ascetic wrongly assumes absolute rule)
MN ^136.3.3 - (Does good → goes to heaven: ascetic wrongly assumes absolute rule)
MN ^136.3.4 - (Does good → goes to hell: ascetic wrongly assumes absolute rule)
MN ^136.5 - (Buddha analyzes flaws of 4 cases)
MN ^136.5.1 - (Buddha analyzes case 1 flaw)
MN ^136.5.1.1 - (there is bad karma and result of bad karma )
MN ^136.5.1.2 - (doing evil and wrong view → reborn in hell )
MN ^136.5.1.3 - (everyone who does evil → reborn in hell: wrong)
MN ^136.5.1.4 - (those who agree with me are right, everyone else is wrong)
MN ^136.5.1.5 - (stubbornly insist this is the only truth, all other ideas are stupid)
MN ^136.5.2 - (Buddha analyzes case 2 flaw)
MN ^136.5.3 - (Buddha analyzes case 3 flaw)
MN ^136.5.4 - (Buddha analyzes case 4 flaw)
MN ^136.8 - (Buddha gives correct explanation of 4 cases)
MN ^136.8.1 - (Doing evil → going to hell ∴ must have done bad karma action in past)
MN ^136.8.2 - (Doing evil → going to heaven ∴ must have done good karma action in past)
MN ^136.8.3 - (Doing good → going to heaven ∴ must have done good karma action in past)
MN ^136.8.4 - (Doing good → going to hell ∴ must have done bad karma action in past)
MN ^136.10 - (conclusion)

● MN ¹³⁷ Saḷ-āyatana-vibhaṅga: 6-sense-base-analysis:

MN ¹³⁷ – MN 137 Saḷ-āyatana-vibhaṅga: six sense fields analysis
MN ^137.1 – (six sense fields + dependently arisen effects)
MN ^137.1.1 – (6 internal bases)
MN ^137.1.2 – (6 external bases)
MN ^137.1.3 – (6 classes of consciousness)
MN ^137.1.4 – (6 classes of contact)
MN ^137.2 – (18 mental vicāra/explorations = 6 x [so-manassa + do-manassa + upekkha])
MN ^137.3 – (36 positions of sentient beings = 18 x [householder + renunciate])
MN ^137.3.1 – (6 kinds of householder mental-joy)
MN ^137.3.2 – (6 kinds of renunciate mental-joy = pīti of 7sb and 4 jhānas)
MN ^137.3.3 – (6 kinds of householder mental-distress: This is what 4th jhāna formula references)
MN ^137.3.4 – (6 kinds of renunciate mental-distress)
MN ^137.3.5 – (6 kinds of householder equanimous-observation)
MN ^137.3.6 – (6 kinds of renunciate equanimous-observation: is what’s in 3rd and 4th jhāna, mind connected to 5 sense fields!)
MN ^137.4 – (rely on something superior to give up something inferior)
MN ^137.4.1 – (rely on renunciate mental-joy to give up householder mental-joy)
MN ^137.4.2 – (rely on renunciate mental-distress to give up householder mental-distress)
MN ^137.4.3 – (rely on renunciate equanimous-observation to give up householder equanimous-observation)
MN ^137.4.4 – (rely on renunciate mental-joy to give up renunciate mental-distress: use first two jhānas to give up renunciate mental-distress)
MN ^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)
MN ^137.5 – (two kinds of upekkha equanimous-observation)
MN ^137.5.1 - (upekkha based on diversity/nanatta are 3rd and 4th jhāna, mind is connected to 5 senses of body!)
MN ^137.5.2 - (upekkha based on unity/ekatta are 4 a-rūpa attainments)
MN ^137.4.6 – (rely on upekkha of formless to give up upekkha of fourth jhāna)
MN ^137.4.7 – (rely on non-identification to give up upekkha of formless)
MN ^137.7 - (The teacher -buddha- uses 3 types of sati, to illustrate upekkha reaction)
MN ^137.7.1 – (bad disciples)
MN ^137.7.2 – (some good some bad disciples)
MN ^137.7.3 – (all good disciples)
MN ^137.8 - (8 vimokkha + simile of horse and ox trainer in 4 directions)
MN ^137.10 - (conclusion)
MN ^137.100 – commentary
MN ^137.100.1 – Thanissaro commentary
MN ^137.100.2 – frankk commentary

● MN ¹³⁸ Uddesa-vibhaṅga: recitation analysis

MN ¹³⁸ – MN 138 Uddesa-vibhaṅga: recitation analysis
MN ^138.1 - (Buddha says in brief: use upekkha to see consciousness not scattered externally or stuck internally)
MN ^138.2 - (monks ask Mahakaccana to elucidate)
MN ^138.3 - (Mahakaccana elucidates)
MN ^138.4 - (bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti: scattered externally)
MN ^138.4.1 - (not scattered externally)
MN ^138.5 - (ajjhattaṃ saṇṭhitanti: internally stuck )
MN ^138.5.1 - (first jhana)
MN ^138.5.2 - (second jhana)
MN ^138.5.3 - (third jhana)
MN ^138.5.4 - (fourth jhana)
MN ^138.5.5 - (not stuck internally)
MN ^138.6 - (anupādā paritassanā: by clinging, agitated )
MN ^138.6.1 (not clinging, not agitated)
MN ^138.7 - (monks ask Buddha to validate Mahakaccana explanation )
MN ^138.8 - (conclusion: Buddha validates)

● MN ¹³⁹ Araṇa-vibhaṅga: non-conflict analysis

MN ^139.1 – (Buddha glosses majjhima patipada, lists topics he’s about to analyze)
MN ^139.2 – (Don’t indulge in sensual pleasures...& self-mortification)
MN ^139.2.1 – (avoiding two extremes with middle way...)
MN ^139.3 – (Know what it means to flatter and to rebuke.)
MN ^139.3.5 – (just teaching Dharma without flattery or rebuke)
MN ^139.4 – (Know how to distinguish different kinds of sukha/pleasure.)
MN ^139.4.5 – (5kg sensuality-cords are to feared, don’t fear 4 jhānas)
MN ^139.5 – (more ways to speak properly)
MN ^139.5.1 – ( ‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’)
MN ^139.5.3 – (‘Don’t speak hurriedly.’’)
MN ^139.5.5 – (‘Don’t insist on local terminology )
MN ^139.10 – (‘Buddha runs through same list of topics and connects to ‘non-conflict’/arana)
MN ^139.12 – (conclusion)

● MN ¹⁴⁰ Dhātu-vibhaṅga: element analysis

MN ^140.1 (Buddha meets Pukkusāti)
MN ^140.4 (Buddha says a person consists of 4 groups of things)
MN ^140.4.1 - (6 elements)
MN ^140.4.2 - (6 bases of contact)
MN ^140.4.3 - (18 kinds of mental exploration)
MN ^140.4.4 - (4 foundations)
MN ^140.6 - (six elements)
MN ^140.6.1 - (earth element)
MN ^140.6.2 - (water element)
MN ^140.6.3 - (fire element)
MN ^140.6.4 - (air element)
MN ^140.6.5 - (space element)
MN ^140.6.6 - (consciousness element cognizes 3 types of vedana)
MN ^140.7 – (six classes of contact leads to 18 kinds of mental exploration)
MN ^140.7.2 – (simile of friction from fire stick)
MN ^140.10 - (only equanimous-observation remains)
MN ^140.10.1 - (goldsmith simile)
MN ^140.10.3 - (direct equanimous-observation to 4 formless attainments)
MN ^140.12 – (Arahantship: birth is destroyed!)
MN ^140.12.5 - (simile of oil lamp)
MN ^140.14 – (4 foundations)
MN ^140.16 – (conclusion: Pukkusāti wants to ordain)
MN ^140.16.2 – (he get gored by a bull)
MN ^140.16.4 – (Buddha announces he was reborn in pure abodes as non returner)

● MN ¹⁴¹ Sacca-vibhaṅga: truth analysis

MN ¹⁴¹ - MN 141 Sacca-vibhaṅga: truth-analysis
MN ^141.0 - (supreme wheel of Dharma, four noble truths analysis)
MN ^141.0.2 - (Sāriputta guides people to stream entry, Moggallāna to arahant)
MN ^141.0.3 - (Buddha asks Sāriputta to give the talk)
MN ^141.1 - (nt1 dukkha)
MN ^141.1.1 - ( And what is rebirth?)
MN ^141.1.2 - ( And what is old age?)
MN ^141.1.3 - ( And what is death?)
MN ^141.1.4 - ( And what is lamentation?)
MN ^141.1.5 - ( And what is suffering?)
MN ^141.1.6 - ( And what is sadness?)
MN ^141.1.7 - ( And what is distress?)
MN ^141.1.8 - ( And what is ‘not getting what you wish for is suffering’?)
MN ^141.1.9 - ( And what is ‘in brief, the five grasping aggregates are suffering’?)
MN ^141.2 - (nt2 origin of dukkha)
MN ^141.3 - (nt3 cessation of dukkha)
MN ^141.4 - (nt4 path that leads to cessation of dukkha)
MN ^141.4.1 - (right view)
MN ^141.4.2 - (right resolve)
MN ^141.4.3 - (right speech)
MN ^141.4.4 - (right action)
MN ^141.4.5 - (right livelihood)
MN ^141.4.6 - (right effort)
MN ^141.4.7 - (right remembering)
MN ^141.4.8 - (right undistractible lucidity)
MN ^141.10 - (conclusion)

● MN ¹⁴² Dakkhiṇā-vibhaṅga: Donation analysis

MN ¹⁴² – MN 142 Dakkhiṇā-vibhaṅga: The Analysis of Offerings to the Teacher
MN ^142.1 - (Nun Mahāpajāpati offers Buddha garments)
MN ^142.2 - (Buddha asks her to offer to sangha instead)
MN ^142.3 - (Ananda asks Buddha to accept since she was Buddha’s stepmother)
MN ^142.4 - (Buddha lists the types of kindness hard to repay)
MN ^142.5 - ( fourteen kinds of personal offerings to a teacher.)
MN ^142.5.2 - (The kind of merit from those offerings)
MN ^142.6 - ( But there are, Ānanda, seven teacher’s offerings bestowed on a Saṅgha.)
MN ^142.7 - ( personal offering not as fruitful than one bestowed on a Saṅgha.)
MN ^142.8 - ( four ways of purifying an offering to a teacher.)

15. Saḷ-āyatana (six-bases) Vagga

MN ¹⁴³		MN ¹⁴⁴		MN ¹⁴⁵		MN ¹⁴⁶		MN ¹⁴⁷
	MN ¹⁴⁸		MN ¹⁴⁹		MN ¹⁵⁰		MN ¹⁵¹		MN ¹⁵²

● MN ¹⁴³ Anāthapiṇḍik-ovāda: Anāthapiṇḍika exhortation

MN ¹⁴³ - MN 143 Anāthapiṇḍik’-ovāda: Advice to Anāthapiṇḍika
MN ^143.1 - (Anāthapiṇḍika was sick, suffering, gravely ill. )
MN ^143.2 - (Sāriputta comes to give him final talk)
MN ^143.3 - (‘I shall not grasp the eye, and there shall be no consciousness of mine dependent on the eye.’)
MN ^143.3.2 - (permutate for all 6 internal senses)
MN ^143.3.3 - (permutate for 6 external objects)
MN ^143.3.4 - (permutate for 6 classes of consciousness)
MN ^143.3.5 - (permutate for 6 classes of contact)
MN ^143.3.6 - (permutate for 6 classes of sensation)
MN ^143.4 - (”I shall not grasp the 6 elements” [rūpa + space + consciousness])
MN ^143.5 - (”I shall not grasp the 5uk aggregates…”)
MN ^143.6 - (”I shall not grasp the 4 formless attainments…”)
MN ^143.7 - (”I shall not grasp this world, other world, whatever is seen, heard, sensed, cognized…”)
MN ^143.8 - (Anāthapindika cried with joy at such profound Dhamma)
MN ^143.8.2 - (he asks Sāriputta to teach this to lay people in future, not just monks)
MN ^143.9 - (Anāthapindika passed away, reborn as deva in Tusita)

● MN ¹⁴⁴ Chann-ovāda: Channa exhortation

MN ¹⁴⁴ – MN 144 Chann’-ovāda: Advice to Channa
MN ^144.1 - (Channa tells Sariputta he’s gravely ill and plans to commit suicide)
MN ^144.2 - (Sariputta asks him not to commit suicide)
MN ^144.3 - (Channa says his suicide is blameless because he’s enlightened)
MN ^144.4 - (Sariputta wants to test his enlightenment first)
MN ^144.4.2 - (do you regard the eye, eye consciousness, and things knowable by eye consciousness as mine and self?)
MN ^144.4.3 - (Channa answers no)
MN ^144.4.4 - (what have you seen and known in these things that you regard them as not self?)
MN ^144.4.5 - (Channa answers he knows and sees after cessation of those things)
MN ^144.5 - (Sariputta advises Channa to follow these steps from the Buddha)
MN ^144.6 - (Channa commits suicide, sariputta doesn’t believe Channa was an arahant, asks Buddha)
MN ^144.7 - (conclusion: Buddha says Channa was a blameless arahant)

● MN ¹⁴⁵ Puṇṇ-ovāda: Punna exhortation

MN ¹⁴⁵ – MN 145 Puṇṇ’-ovāda: Advice to Puṇṇa
MN ^145.1 - (Punna asks Buddha for Dhamma in brief)
MN ^145.2 - (if one welcomes, clings to forms visible to eye)
MN ^145.2.2 - (that gives rise to relishing, the origin of suffering)
MN ^145.2.3 - (permutate for all 6 sense doors)
MN ^145.4 - (if one doesn’t welcome, cling to forms visible to eye)
MN ^145.4.2 - (relishing and suffering cease)
MN ^145.4.3 - (permutate for all 6 sense doors)
MN ^145.5 - (Buddha asks Punna about new country he plans to live in)
MN ^145.5.2 - (what if they abuse and insult you?)
MN ^145.5.3 - (what if they hit you with fists?)
MN ^145.5.4 - (what if they throw stones?)
MN ^145.5.5 - (what if they beat you with club?)
MN ^145.5.6 - (what if they stab you with knife?)
MN ^145.5.7 - (what if they kill you?)
MN ^145.10 - (conclusion: Punna becomes arahant, has 500 male and 500 female lay followers)

● MN ¹⁴⁶ Nandak-ovāda: Nandaka exhortation

MN ^146.1 - Buddha tells Nandaka to give Dhamma talk to 500 nuns
MN ^146.2 - is the eye permanent, suffering, self?
MN ^146.3 - permutate for nose, tongue, body, mind
MN ^146.4 - nuns see with right wisdom: these 6 internal senses impermanent
MN ^146.5 - are 6 external sense objects impermanent, suffering, self?
MN ^146.6 - are the six kinds of consciousness impermanent, suffering, self?
MN ^146.7 - simile of oil lamp ↔ wick and flame impermanent, but light eternal?
MN ^146.7.2 - six internal senses impermanent, but 3 sensations eternal?
MN ^146.9 - simile of tree ↔ trunk is impermanent, but shadow eternal?
MN ^146.9.2 - six external sense objects impermanent, but 3 sensations eternal?
MN ^146.11 - simile of butcher ↔ kill, separate hide, tendons, sinews
MN ^146.11.2 - reconnecting cow hide to cow parts doesn’t restore cow ↔ knife is wisdom, inner flesh are 6 senses, hide is 6 outer objects
MN ^146.12 - develop 7sb☀️ awakening factors
MN ^146.13 - nuns are happy with Dhamma talk, report to Buddha
MN ^146.14 - Buddha asks Nandaka to give same talk to same nuns again next day
MN ^146.15 - this time after talk 500 nuns are all at the minimum stream enterers

● MN ¹⁴⁷ Cūḷa-rāhul-ovāda: shorter Rahula exhortation

Buddha leads Rahula to arahantship using anatta-lakkhana formula by permutating with 6aya combined with 5uk
MN ¹⁴⁷ - MN 147 Cūḷa-rāhul’-ovāda: Advice to Rāhula
MN ^147.0 – (thousands of devas want to witness Buddha lead Rahula to arahantship)
MN ^147.1 - (is eye permanent, suffering, self? )
MN ^147.1.2 - (is form [visble to eye] permanent, suffering, self?)
MN ^147.1.3 - (is eye conciousness permanent, suffering, self?)
MN ^147.1.4 - (is eye contact permanent, suffering, self?)
MN ^147.1.5 - (is sensation, perception, co-activity, consciousness permanent, suffering, self?)
MN ^147.2 - (is ear permanent, suffering, self? )
MN ^147.3 - (is nose permanent, suffering, self? )
MN ^147.4 - (is tongue permanent, suffering, self? )
MN ^147.5 - (is body permanent, suffering, self? )
MN ^147.6 - (is mind permanent, suffering, self? )
MN ^147.7 - (seeing this, disenchantment → dispassion → nirvana)
MN ^147.10 - (conclusion: Rāhula becomes arahant, thousands of devas enter stream)

● MN ¹⁴⁸ Cha-chakka: 6 sets of 6

Imagine if anatta-lakkhana SN ^22.59 and fire sermon SN ^35.28 suttas had a child, this is what it would look like.
MN ¹⁴⁸ - MN 148 Cha-chakka: six by six
MN ^148.1 (enumerating 6 sets of 6)
MN ^148.2 (logical not-selfing: how can 6 sets that can be seen to arise and pass away be my self?)
MN ^148.3 (origin of identity, by selfing: hallucinating 6 sets as mine, I, myself)
MN ^148.4 (cessation of identity, by not-selfing: true seeing of 6 sets as not-mine, not-I, not-myself)
MN ^148.5 (underlying tendencies)
MN ^148.6 (removing underlying tendencies)
MN ^148.7 (nibbindati: disenchanted with the 6 sets)
MN ^148.8 (Khīṇā jāti: ended [re]birth)
MN ^148.9 (conclusion: 60 monks add their names to the Arahant registry)

● MN ¹⁴⁹ Mahā-saḷāyatanika: great-six-sense-bases

When one sees things as they actually are (yathā-bhūta) via six sense bases, then 👑8☸ is brought to 'right'-ness.
MN ¹⁴⁹ – MN 149 Mahā-saḷāyatanika: The Great Discourse on the Six Sense Fields
MN ^149.1 - (when you don’t truly know and see the six sense doors)
MN ^149.2 - (when you truly know and see the six sense doors)
MN ^149.3 - (when eightfold path perfected, 37bp🕊️‍ also)
MN ^149.4 - (what should be completely understood by direct knowledge?)
MN ^149.5 - (what are the things that should be given up by direct knowledge?)
MN ^149.6 - (what are the things that should be developed by direct knowledge?)
MN ^149.7 - (what are the things that should be realized by direct knowledge?)
MN ^149.8 - (repeat all of above for all 6 sense doors)
MN ^149.9 – (conclusion: monks satisfied with Buddha’s talk)

● MN ¹⁵⁰ Nagaravindeyya: (name of village)

Only brahmins and ascetics who are purified of 3am😈🌱 are worthy of support and veneration, since they attain something most householders do not.
MN ¹⁵⁰ – MN 150 Nagaravindeyya: With the People of Nagaravinda
MN ^150.1 - (What ascetics and brahmins don’t deserve respect?)
MN ^150.1.1 - (those not free of 3am😈🌱 )
MN ^150.1.2 - (why? Because we’re not free of 3am, they’re no better than us)
MN ^150.1.3 - (repeat for all 6 sense doors)
MN ^150.2 - (What ascetics and brahmins deserve respect?)
MN ^150.2.1 - (those free of 3am😈🌱 )
MN ^150.2.2 - (why? Because we’re not free of 3am, they’re better than us)
MN ^150.2.3 - (repeat for all 6 sense doors)
MN ^150.3 - (What evidence and reason for those who deserve respect?)
MN ^150.3.1 - (because they frequent remote areas that don’t have tempting stimuli through 6 sense doors)
MN ^150.3.2 - (‘Clearly those venerables are free of greed, hate, and delusion, or practicing to be free of them.’)
MN ^150.4 – (conclusion: brahmins and householders become lay followers)

● MN ¹⁵¹ Piṇḍapāta-pāri-suddhi: almsfood-purification:

If monk is developing any of the 7 sets in 37bp🕊️‍ Dharmas, then he can dwell in Pīti😁 & mudita all day and all night.
MN ¹⁵¹ – MN 151 Piṇḍa-pāta-pāri-suddhi: Almsfood purification
MN ^151.1 – (suññata: emptiness️)
MN ^151.1.2 – (sariputta usually does suññatā)
MN ^151.1.3 – (paccavekkhamāno is related to upekkha, pīti + pamojja launch 7sb sequence into jhāna)
MN ^151.2 - (3am😈🌱 : unskillful roots)
MN ^151.3 – (5kg : cords of sensual pleasure)
MN ^151.4 - (5niv⛅ : hindrances)
MN ^151.5 – (5uk : clinging aggregates)
MN ^151.6 – (4sp🐘 : satipaṭṭhāna)
MN ^151.7 – (4pd🏹️ : 4 exertions)
MN ^151.8 - (4ip 🌕⚡ : bases of power)
MN ^151.9 - (5ind🖐️ : faculties️)
MN ^151.10 – (5bal👊️ : powers️)
MN ^151.11 – (7sb☀️ : awakening factors)
MN ^151.12 – (👑8☸ : noble eightfold path)
MN ^151.13 - (samatha & vipassana)
MN ^151.14 - (vijjā ca vimutti)
MN ^151.15 - (conclusion)

● MN ¹⁵² Indriya-bhāvanā: faculty-developmment:

MN ¹⁵² - MN 152: Indriya-bhāvanā
MN ^152.0 - (brahman Pārāsariya teaching of indriya bhāvana ridiculed )
MN ^152.0.1 – (if not seeing visible objects and not hearing sounds is indriya bhāvana)
MN ^152.0.2 – (then blind and deaf have developed faculties)
MN ^152.1 - (1st type: unexcelled development of faculties → upekkha vipassana established immediately)
MN ^152.1.1 – (eye and forms ↔ simile: how fast strong man can blink)
MN ^152.1.2 – (ear and sounds ↔ simile: quickly snapping fingers)
MN ^152.1.3 – (nose and smells ↔ simile: drop of water rolling off lotus leaf)
MN ^152.1.4 – (tongue and taste ↔ simile: spit saliva out)
MN ^152.1.5 – (body and sensations ↔ simile: strong man flex arm muscle)
MN ^152.1.6 – (mind and dhamma ↔ simile: water drops fall on to pan heated all day)
MN ^152.2 - (2nd type: ‘trainee’ = at least a stream enterer)
MN ^152.2.1 – (horror and disgust correspond to domanassa not ceasing until second jhāna)
MN ^152.3 - (3rd type: noble one with developed faculties)
MN ^152.3.1 – (perceiving the unrepulsive in the repulsive → pervade with metta, or dhatu meditation)
MN ^152.3.2 – ( )
MN ^152.3.3 – ( )
MN ^152.3.4 – ( )
MN ^152.3.5 – ( )
MN ^152.4 – (conclusion)
MN ^152.4.1 – (here is a tree… always practice jhāna)
MN ^152.100 – commentary

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

Majjhima Nikāya (MN)

Middle (length) collection (of suttas)

🔗🔊 MN audio recordings in many languages

1. Mūla-pariyāya (root-turning/explanation) Vagga

● MN 1 Mūla-pariyāya: root (of all things) turned (explained)

● MN 2 Sabb'-āsava: all (of the) asinine-inclinations

● MN 3 Dhamma-dāyāda: Dhamma-heirs

● MN 4 Bhaya-bherava: 😱 fear and terror

● MN 5 An-aṅgaṇa: un-blemished

● MN 6 Ākaṅkheyya: one might wish

● MN 7 Vatth'-ūpama [Vattha]: cloth simile

● MN 8 Sallekha: self effacement

● MN 9 Sammā-diṭṭhi: right-view

● MN 10 Sati-'paṭṭhāna: [☸Dharma instruction]-remembrance-establishing

2. Sīha-nāda (lion's-roar) Vagga

● MN 11 Cūḷa-sīha-nāda: shorter (discourse) on lion's roar

● MN 12 Mahā-sīha-nāda: greater (discourse) on lion's roar

● MN 13 Mahā-dukkha-k-khandha: great {mass of} suffering

● MN 14 Cūḷa-dukkha-k-khandha: smaller {mass of} suffering

● MN 15 Anu-māna: continuous-measuring

● MN 16 Ceto-khila: emotional barreness

● MN 17 Vana-pattha: Forest-wilderness

● MN 18 Madhu-piṇḍika: honey cake

● MN 19 Dve-dhā-vitakka: two-sorts-of-thinking

● MN 20 Vitakka-saṇṭhāna: Thought-composition

3. Tatiya (third) Vagga

● MN 21 Kakac'-ūpama: the saw-simile

● MN 22 Alagadd-ūpama: snake-simile

● MN 23 Vammika: Ant hill

● MN 24 Rathavinīta: (7 relay) chariots

● MN 25 Nivāpa: Fodder

● MN 26 Ariya-pariyesanā [Pāsarāsi]: noble-search

● MN 27 Cūḷa-hatthi-pad-opama: short (discourse on the) elephant footprint simile

● MN 28 Mahā-hatthi-pad-opama: large (discourse on the) elephant footprint simile

● MN 29 Mahā-sār-opama: larger (discourse on the) heartwood simile

● MN 30 Cūḷa-sār-opama: shorter (discourse on the) heartwood simile

4. Mahā-yamaka (great-pairs) Vagga

● MN 31 Cūḷa-gosiṅga: shorter (discourse at) gosinga

● MN 32 Mahā-gosiṅga: longer (discourse at) gosinga

● MN 33 Mahā-gopālaka: longer (discourse on) cowherd

● MN 34 Cūḷa-gopālaka: shorter (discourse on) cowherd

● MN 35 Cūḷa-saccaka: shorter (discourse to) saccaka.

● MN 36 Mahā-saccaka: longer (discourse to) saccaka.

● MN 37 Cūḷa-taṇhā-saṅkhaya: shorter discourse on craving's ending

● MN 38 Mahā-taṇhā-saṅ-khaya: longer (discourse on) craving's *** ending:

● MN 39 Mahā-Assapura: longer (discourse at) Assapura:

● MN 40 Cūḷa-Assapura: shorter (discourse at) Assapura