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   4   6   8   10   12   14   🔝

🔗🔊 MN audio recordings in many languages

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

MN 1 - 🔗🔊 16m, Mūla-pariyāya: root (of all things) turned (explained)
How ordinary beings, disciples, and arahants identify (or not) with experience.

MN 2 - 🔗🔊 17m, 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 3 - 🔗🔊 19m, Dhamma-dāyāda: Dhamma-heirs
Be heir of Dhamma, not material things. Sariputta praises seclusion.

MN 4 - 🔗🔊 18m, 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 5 - 🔗🔊 21.5m, 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 6 - 🔗🔊 9.5m, Ākaṅkheyya: one might wish
“monks, live by the ethical precepts and the monastic code. Live restrained in the monastic code, accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, keep the rules you’ve undertaken. A monk might wish: ‘May I be liked and approved by my spiritual companions, respected and admired.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect jhāna, be endowed with discernment, and frequent empty huts.

MN 7 - 🔗🔊 12.5m, Vatth'-ūpama [Vattha]: cloth simile
“Suppose, monks, there was a cloth that was dirty and soiled. No matter what dye the dyer applied—whether yellow or red or magenta—it would look poorly dyed and impure in color. Why is that? Because of the impurity of the cloth.

MN 8 - 🔗🔊 22.5m, Sallekha: self effacement
(1. The Exposition of Self-Effacement 1. Sallekhapariyāya )
(2. Giving Rise to the Thought 2. Cittupapādapariyāya )
(3. A Way Around 3. Parikkamanapariyāya )
(4. Going Up 4. Uparibhāgapariyāya )
(5. The Exposition by Nirvana 5. Parinibbānapariyāya )

MN 9 - 🔗🔊 38m, Sammā-diṭṭhi: right-view

MN 10 - 🔗🔊 20m, Sati-'paṭṭhāna: [☸Dharma instruction]-remembrance-establishing
also see 4sp📚: for all the parallel EBT suttas/sutras.
MN 10 *Satipaṭṭhāna Mūla: *reconstructed earlier version of MN 10 by B.Sujato from various EBT versions of satipatthana sutta

2. Sīha-nāda (lion's-roar) Vagga

MN 11 - 🔗🔊 16.5m, 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 12 - 🔗🔊 55m, 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 13 - 🔗🔊 26m, Mahā-dukkha-k-khandha: great {mass of} suffering
A thorough exploration of sensual pleasures: There are ascetics and brahmins who don’t truly understand sensual pleasures’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand sensual pleasures themselves, or to instruct another so that, practicing accordingly, they will completely understand sensual pleasures.

MN 14 - 🔗🔊 23m, Cūḷa-dukkha-k-khandha: smaller {mass of} suffering
But because you haven’t given up that dharma-[quality] you are still living at home and enjoying sensual pleasures. Sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. Even though a noble disciple has clearly seen this with right wisdom, so long as they don’t achieve the rapture and pleasure that are apart from sensual pleasures and unskillful qualities [i.e. 4j🌕], or something even more peaceful than that, they might still return to sensual pleasures. But when they do achieve that rapture and pleasure, or something more peaceful than that, they will not return to sensual pleasures.

MN 15 - 🔗🔊 18m, Anu-māna: continuous-measuring
Mahā-moggallāna describes 16 akusala dharma-[qualities] that make a person difficult to admonish.

MN 16 - 🔗🔊 25m, Ceto-khila: emotional barreness
“monks, when a monk has not given up five kinds of emotional barrenness and cut off five emotional shackles, it’s not possible for them to achieve growth, improvement, or maturity in this teaching and training...(giving up 5 barreness, they develop 4ip 🌕⚡ iddhi-pada)...
Even if that chicken doesn’t wish: ‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ Still they can break out and hatch safely.

MN 17 - 🔗🔊 14m, 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.
(case 1: everything difficult)
(case 2: 4 requisites easy to obtain)
(case 3: good progress, but hard to get 4 requisites)
(case 4: good progress, easy to get 4 requisites)

MN 18 - 🔗🔊 21m, Madhu-piṇḍika: honey cake
Cakkhu + rūpe + viññāṇaṃ → phasso → vedeti (vedanā) → sañjānāti → vitakketi → papañceti
eye + forms + consciousness → contact → feel → perceive → think → proliferate

MN 19 - 🔗🔊 24m, Dve-dhā-vitakka: two-sorts-of-thinking
prior to first jhana, remove all akusala thoughts and replace kusala thoughts. Second jhana is reducing the amount and intensity of kusala thoughts to allow the body to pacify/relax/passaddhi.

MN 20 - 🔗🔊 9m, Vitakka-saṇṭhāna: Thought-composition
5 ways to remove unwanted thoughts: replace, see danger, forget, slow down, mind crush.

3. Tatiya (third) Vagga

MN 21 - 🔗🔊 18m, Kakac'-ūpama: the saw-simile
(simile of expert chariot driver) (simile of removing weeds) (story of maid testing queen’s anger) (5 ways of criticizing) (simile of bucket collecting all of earth) (simile of painting the sky) (simile of torching ganges river) (simile of catskin bag) (simile of saw)

MN 22 - 🔗🔊 39m, 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. “Is it really true, Reverend Ariṭṭha, that you have such a harmful misconception: ‘As I understand the Buddha’s teachings, the acts that he says are obstructions are not really obstructions for the one who performs them’?” “Absolutely, reverends...”.

MN 23 - 🔗🔊 16m, Vammika: Ant hill
A deva gives a riddle to a monk: “Sir, what is the ant-hill? What is the fuming by night and flaming by day? Who is the brahmin, and who the sage? What are the sword, the digging, the bar, the bullfrog, the forked path, the box, the tortoise, the axe and block, and the piece of flesh? And what is the dragon?”

MN 24 - 🔗🔊 25m, 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 25 - 🔗🔊 25m, Nivāpa: Fodder
simile of Mara as deer hunter trapping with 5kg: ‘When these deer intrude on where I cast the bait, they’ll recklessly enjoy eating it. They’ll become indulgent, then they’ll become negligent, and then they’ll be vulnerable on account of this bait.’ And indeed, the first herd of deer intruded on where the trapper cast the bait and recklessly enjoyed eating it. They became indulgent, then they became negligent, and then they were vulnerable to the trapper on account of that bait.

MN 26 - 🔗🔊 55m, 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. Themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they seek the unaging, unailing, undying, sorrowless, uncorrupted supreme sanctuary, nirvana.

MN 27 - 🔗🔊 41m, 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 28 - 🔗🔊 23m, 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 29 - 🔗🔊 15m, Mahā-sār-opama: larger (discourse on the) heartwood simile
When they’ve gone forth they generate possessions, honor, and popularity. They’re happy with that, and they’ve got all they wished for. And they glorify themselves and put others down because of that:

MN 30 - 🔗🔊 17m, Cūḷa-sār-opama: shorter (discourse on the) heartwood simile
“Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood, softwood, bark, and shoots, he’d cut off the branches and leaves and depart imagining they were heartwood. If a person with good eyesight saw him they’d say: ‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are.

4. Mahā-yamaka (great-pairs) Vagga

MN 31 - 🔗🔊 16m, 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 samadhi attainments.

MN 32 - 🔗🔊 19m, Mahā-gosiṅga: longer (discourse at) gosinga
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?”

MN 33 - 🔗🔊 15m, Mahā-gopālaka: longer (discourse on) cowherd
“monks, a cowherd with eleven factors can’t maintain and expand a herd of cattle. What eleven? It’s when a cowherd doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t smoke out pests, doesn’t know the ford, doesn’t know when they’re satisfied, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to the bulls who are fathers and leaders of the herd. A cowherd with these eleven factors can’t maintain and expand a herd of cattle. In the same way, a monk with eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training.

MN 34 - 🔗🔊 7m, 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 35 - 🔗🔊 26m, 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 36 - 🔗🔊 37m, Mahā-saccaka: longer (discourse to) saccaka.
Buddha compares his developed body&mind to outsider ascetic developed body&mind. He talks about his journey to awakening, learning samadhis from 2 famous teachers, austerities, first jhana experience, awakening, 3 higher knowledges.

MN 37 - 🔗🔊 12m, 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 38 - 🔗🔊 33m, 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 39 - 🔗🔊 32m, Mahā-Assapura: longer (discourse at) Assapura:
similar to DN 2 gradual training, lots of similes.

MN 40 - 🔗🔊 9.5m, 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.

5. Cūḷa-yamaka (lesser pairs) Vagga

MN 41 - 🔗🔊 19m, Sāleyyaka: The People of Sālā
“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

MN 42 - 🔗🔊 14m, Verañjaka: (the people of) Verañja
nearly same as MN 41

MN 43 - 🔗🔊 23m, Mahā-vedalla: greater set of questions:
Sariputta gives Q&A

MN 44 - 🔗🔊 18m, Cūḷa-vedalla: shorter set of questions:
: Arahant Nun Dhammadinna talks about samadhi, vedana, samadhi attainment #9

MN 45 - 🔗🔊 13m, Cūḷa-dhamma-samādāna: shorter discourse on taking up ☸Dharma-[practices]
“monks, there are these four ways of taking up practices.
(1. pleasure now (5kg sensual pleasure strings), future pain (reborn in lower realm))
(sensual pleasure compared to creeper that kills tree)
(2. Painful now (useless austerities), future pain (reborn in lower realm))
(3. Painful now (resist urge of 5niv⛅), future pleasure (reborn in deva realm))
(4. Pleasure now (4j🌕 jhanas), pleasure future (rebirth in deva realm)

MN 46 - 🔗🔊 18m, Mahā-dhamma-samādāna: longer (discourse on) {taking up} ☸Dharma-(practices)
“monks, sentient beings typically have the wish, desire, and hope: ‘Oh, if only unlikable, undesirable, and disagreeable things would decrease, and likable, desirable, and agreeable things would increase!’ But exactly the opposite happens to them. What do you take to be the reason for this?”

MN 47 - 🔗🔊 10m, 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 48 - 🔗🔊 18m, Kosambiya: monks at kosambiya
Now at that time the monks of Kosambi were arguing, quarreling, and fighting, continually wounding each other with barbed words.

MN 49 - 🔗🔊 20m, Brahma-nimantanika: invitation to brahma
(note this is pretty much a Hindu version of nirvana) Now at that time Baka the Brahmā had the following harmful misconception: ‘This is permanent, this is everlasting, this is eternal, this is whole, this is imperishable. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.’

MN 50 - 🔗🔊 16m, Māra-tajjanīya: rebuke of mara
Māra the Wicked had got inside Moggallāna’s belly.

6. Gahapati (householders) Vagga

MN 51 - 🔗🔊 34m, Kandaraka: (name of wanderer):
4 types of people in world, and a gradual training to nirvana

MN 52 - 🔗🔊 15m, Aṭṭhaka-nāgara: {city of} Aṭṭhaka:
11 doors to deathless. 4j🌕 jhanas, 4bv☮️, 3 arupa attainments. While in these jhanas, one can realize nirvana.

MN 53 - 🔗🔊 21m, Sekha: trainee:
Buddha has sore back, asks Ananda to give talk on gradual traning. “Mahānāma, a noble disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness. They have seven good qualities, and they get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.

MN 54 - 🔗🔊 23m, Potaliya: name of wanderer:
many similes of sensual pleasure like dog gnawing on bone. Having truly seen this with proper understanding, they reject equanimity based on diversity and develop only the equanimity based on unity, where all kinds of grasping to the world’s carnal delights cease without anything left over. Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati, Relying on this supreme purity of remembering and equanimity, that noble disciple recollects their many kinds of past lives.

MN 55 - 🔗🔊 8m, Jīvaka: name of a person:
4bv, kamma of offering meat to monks. “Sir, I have heard this: ‘They slaughter living creatures specially for the ascetic Gotama. The ascetic Gotama knowingly eats meat prepared on purpose for him: this is a deed he caused.’ I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”

MN 56 - 🔗🔊 40m, Upāli: name of lay follower:
Nigantha of jains says body action more important determinant of kamma. Buddha reponds to: “Of the three deeds thus analyzed and differentiated, which deed do you describe as being the most blameworthy for performing bad deeds: physical deeds, verbal deeds, or mental deeds?” “I describe mental deeds as being the most blameworthy for performing bad deeds, not so much physical deeds or verbal deeds.”

MN 57 - 🔗🔊 14m, Kukkura-vatika: dog-imitator:
ascetics imitating animals have bad rebirth. Take someone who develops the dog observance fully and uninterruptedly. They develop a dog’s ethics, a dog’s mentality, and a dog’s behavior fully and uninterruptedly. When their body breaks up, after death, they’re reborn in the company of dogs. But if they have such a view: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ This is their wrong view. An individual with wrong view is reborn in one of two places, I say: hell or the animal realm. So if the dog observance succeeds it leads to rebirth in the company of dogs, but if it fails it leads to hell.”

MN 58 - 🔗🔊 10m, 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 59 - 🔗🔊 12m, 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 60 - 🔗🔊 38m, Apaṇṇaka: guaranteed:
(what is guaranteed teaching?)
(a sensible person relfects...)
(wrong view: no karmic efficacy)
(wrong view: no cause and condition)
(wrong view: there are no arupa samadhi)

7. Bhikkhu (monks) Vagga

MN 61 - 🔗🔊 38m, Amba-laṭṭhikā-rāhul-ovāda: mango grove rahula exhortation
at ambalatthika, Rahula (gets) reprimanded: Buddha teaches 7 year old Rahula not to lie, simile of mirror used for reflection before, during, after action. and never ever lie.

MN 62 - 🔗🔊 16m, 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 63 - 🔗🔊 23m, Cūḷa-māluṅkya [Cūḷa-mālukya]: shorter (discourse to) malunkya
I will not live the spiritual life under the Buddha until the Buddha declares to me that the world is eternal, or that the world is not eternal … or that after death a Realized One neither exists nor doesn’t exist.’ That would still remain undeclared by the Realized One, and meanwhile that person would die. Suppose a man was struck by an arrow thickly smeared with poison. His friends and colleagues, relatives and kin would get a field surgeon to treat him.

MN 64 - 🔗🔊 16m, Mahā-māluṅkya [Mahā-mālukya]: greater (discourse to) malyunkya:
like AN 9.36, doing vipassana while in 4 jhanas, 7 perception attainments. “Who on earth do you remember being taught the five lower fetters in that way? Wouldn’t the wanderers who follow other paths fault you using the simile of the infant? For a little baby doesn’t even have a concept of ‘identity’, so how could identity view possibly arise in them? Yet the underlying tendency to identity view still lies within them. A little baby doesn’t even have a concept of ‘teachings’, so how could doubt about the teachings possibly arise in them? Yet the underlying tendency to doubt still lies within them.

MN 65 - 🔗🔊 27m, (with) Bhaddāli:
You too should eat your food in one sitting per day. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.” When he said this, Venerable Bhaddāli said to the Buddha: “Sir, I’m not going to try to eat my food in one sitting per day. For when eating once a day I might feel remorse and regret.” “Well then, Bhaddāli, eat one part of the meal in the place where you’re invited, and bring the rest back to eat. Eating this way, too, you will sustain yourself.” “Sir, I’m not going to try to eat that way, either.

MN 66 - 🔗🔊 36m, 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 67 - 🔗🔊 24m, Cātumā: (name of town)
“Sāriputta, what did you think when the monk Saṅgha was dismissed by me?” “Sir, I thought this: ‘The Buddha has dismissed the monk Saṅgha. Now he will remain passive, dwelling in pleasureful meditation in the present life, and so will we.’” “Hold on, Sāriputta, hold on! Don’t you ever think such a thing again!” Then the Buddha addressed Venerable Mahāmoggallāna ... "... Meanwhile, Venerable Sāriputta and I will lead the monk Saṅgha.’” “Good, good, Moggallāna! For either I should lead the monk Saṅgha, or else Sāriputta and Moggallāna.”

MN 68 - 🔗🔊 35m, 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 69 - 🔗🔊 11m, Gulissāni [Goliyāni]: (name of monk)
There Venerable Sāriputta spoke to the monks about Gulissāni: “Reverends, a wilderness monk who has come to stay in the Saṅgha should have respect and reverence for his spiritual companions. If he doesn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he has no respect and reverence for his spiritual companions?’

MN 70 - 🔗🔊 28m, Kīṭāgiri: (name of town)
“Reverends, the Buddha abstains from eating at night, and so does the monk Saṅgha. Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably. You too should abstain from eating at night." ... When they said this, the monks who followed Assaji and Punabbasuka said to them: “Reverends, we eat in the evening, the morning, and at the wrong time of day. Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably. Why should we give up what we see in the present to chase after what takes time?

8. Paribbājaka (wanderers) Vagga

MN 71 - 🔗🔊 7.5m, Te-vijja-vaccha: (To) Vacchagotta (on the) Three Knowledges
“But are there any Ājīvaka ascetics who go to heaven when the body breaks up?”
“Vaccha, when I recollect the past ninety-one eons, I can’t find any Ājīvaka ascetics who have gone to heaven, except one; and he taught the efficacy of deeds and action.”

MN 72 - 🔗🔊 16m, Aggi-vacchagotta [Aggi-vaccha]: With Vacchagotta on Fire:
Seeing what drawback do you avoid all these convictions?” “Each of these ten convictions is the thicket of views, the desert of views, the trick of views, the evasiveness of views, the fetter of views. They’re beset with anguish, distress, and fever. They don’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.

MN 73 - 🔗🔊 32m, Mahā-vacchagotta [Mahāvaccha]: Longer Discourse With Vacchagotta
But because Master Gotama, monks, nuns, celibate laymen, laymen enjoying sensual pleasures, celibate laywomen, and laywomen enjoying sensual pleasures have all succeeded in this teaching, this spiritual path is complete in that respect.

MN 74 - 🔗🔊 16m, Dīgha-nakha: (wanderer named) 'long nails'
“Master Gotama, this is my doctrine and view: ‘I believe in nothing.’” “This view of yours, Aggivessana— do you believe in that?” “If I believed in this view, Master Gotama, it wouldn’t make any difference, it wouldn’t make any difference!”

MN 75 - 🔗🔊 31m, Māgandiya: (name of person)
(enjoying 5kg is like leper enjoying picking scab and cauterizing, pleasurable but harmful)
(can a king enjoy 5kg and have mind of peace?)
(simile of blind man and white cloth)
(Is it just your mind that cheated you, or teachers who taught you wrong?)
(conclusion, associate with people of integrity)

MN 76 - 🔗🔊 35.5m, Sandaka: (name of person)
Ananda says, “Sandaka, these things have been explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha: four ways that negate the spiritual life, and four kinds of unreliable spiritual life. A sensible person would, to the best of their ability, not practice such spiritual paths, and if they did practice them, they wouldn’t succeed in the procedure of the skillful teaching.”
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 77 - 🔗🔊 60m, Mahā-sakuludāyi: longer (discourse to) sakuludāyi:
(37bp🕊️‍ = 7 sets of bodhi-pakkhiya) (4sp) (4pd) (4ip) (5ind) (5bal) (7sb) (8aam) (8 vimokkhe)

MN 78 - 🔗🔊 22m, Samaṇa-maṇḍikā [Samaṇa-muṇḍika]: (name of wanderer)
: Buddha describes ideal ascetic. kusala thoughts/sankappa cease in second jhana, but akusala perceptions can impinge in first jhana. When he had spoken, the Buddha said to him: “Master builder, if what Uggāhamāna says is true, a little baby boy is an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment. For a little baby doesn’t even have a concept of ‘a body’, so how could they possibly do a bad deed with their body, apart from just wriggling?
✴️ MA 179 || to MN 78 included in MN 78 (for now).

MN 79 - 🔗🔊 26m, Cūḷa-sakuludāyi: shorter (discourse to) sakuludayi
* “Well sir, what is that grounded path (paṭipadā) for realizing a world of perfect happiness (ekanta-sukhassa lokassa)?”
“It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna.... 2nd... 3rd...".
* 4th jhana with the ability to converse with deities who live in the world of perfect happiness (ekanta-sukhassa lokassa) is the point where the Buddha actually considers it to be having realized that world, whereas the first 3 jhanas are just the preparation, "that grounded path (paṭipadā)."
* interestingly, the 4 jhanas again are somewhat paradoxically part of the list when the Buddha describes the things for which monks ordained, that are better than the realization of the 'world of perfect happiness.'.

MN 80 - 🔗🔊 11.5m, Vekhanassa [Vekhanasa]: (name of person)
Much of the sutta is straight out of MN 79, about "ultimate splendor" and simile.
“Master Gotama, suppose there was a beryl gem that was naturally beautiful, eight-faceted, with expert workmanship. When placed on a cream rug it would shine and glow and radiate. Such is the splendor of the self that is sound after death.”

9. Rāja (kings) Vagga

MN 81 - 🔗🔊 20m, 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 - 🔗🔊 51m, 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 - 🔗🔊 16.5m, 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 - 🔗🔊 15m, 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 - 🔗🔊 0m, 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 - 🔗🔊 24m, 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 - 🔗🔊 20m, 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 - 🔗🔊 12m, 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 - 🔗🔊 19m, 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 - 🔗🔊 23m, 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 - 🔗🔊 33m, 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 - 🔗🔊 22m, (with) Sela:
“The ascetic Gotama possesses the thirty-two marks completely, lacking none.

MN 93 - 🔗🔊 31m, (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 - 🔗🔊 25m, (with) Ghoṭamukha:
mortificaton not a useful spiritual practice

MN 95 - 🔗🔊 25m, (with) Caṅkī:
Suppose there was a queue of blind men, each holding the one in front: the first one does not see,... the last one does not see. In the same way, it seems to me that the brahmins’ statement turns out to be like a queue of blind men.

MN 96 - 🔗🔊 15m, (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 - 🔗🔊 25m, (with) Dhānañjāni [Dhanañjāni]:
Sariputta leads him to a rebirth in Brahma realm. Buddha says he was capable of more.

MN 98 - 🔗🔊 14m, (with) Vāseṭṭha:
Buddha explains to a brahman the real qualities of a Brahman.

MN 99 - 🔗🔊 26m, (with) Subha:
Buddha teaches brahman the forgotten 4bv way to join Brahma.

MN 100 - 🔗🔊 27m, (with) Saṅgārava:
Buddha details his Buddha process, same as MN 36

11. Devadaha (name of place) Vagga

MN 101 - 🔗🔊 57m, Devadaha: at Devadaha:
Buddha explains the fatal flaws of Jain theory of cause and effect.

MN 102 - 🔗🔊 21m, Pañcat-taya [Pañcāyatana]: five and three:
Interesting way of describing deep samadhi, without using STED formulas

MN 103 - 🔗🔊 14m, Kinti: Is this what you think of me?:
How monks should harmoniously discuss Dhamma & vinaya

MN 104 - 🔗🔊 22m, 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 - 🔗🔊 29m, Sunak-khatta: name of person:
some monks wrongly declare nirvana, not interested in imperturbable, but in sensuality.

MN 106 - 🔗🔊 19m, Āneñja-sappāya: imperturbable, conducive (to that):
mostly arupa samādhi attainments

MN 107 - 🔗🔊 18m, Gaṇaka-moggallāna: With Moggallāna the Accountant

MN 108 - 🔗🔊 29m, Gopaka-moggallāna: With Moggallāna the Guardian:
( types of jhāna that are not praised: 5niv⛅ )
( types of jhāna that are praised: 4j🌕 )

MN 109 - 🔗🔊 21m, 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 - 🔗🔊 15m, 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 - 🔗🔊 18.5m, Anu-pada: One after another:
Sariputta does vipassana while in jhana, in more detail than the usual AN 4.41 S&S🐘💭 sati & sampajano set.

MN 112 - 🔗🔊 21.5m, Chabbi-sodhana: the Sixfold Purification
      (if someone claims arahantship, you should validate with these 5 questions)
      (1. How do you relate to Four expressions of seen, heard, sensed, cognized?)
      (2. How do you relate to 5uk aggregates?)
      (3. How do you relate to 6 dhātu elements?)
      (4. How do you relate to 6aya internal and external sense bases?)
      (5. How do you relate to body and anusaya underlying tendencies?)
      (Answer is in terms of 6 fold purification – number 1 is ariya sila khandha, noble ethics)
      (1a. Renunciation of lay life, ordaining)
      (1b. Purify right action, right speech, right livelihood, observing 10 precepts)
      (1c. Contentment with 4 requisites and sukha pleasure in observing sila khandha)
      (2. Guarding sense doors)
      (3. S&S: Remembrance of Dharma and lucid discerning)
      (4. Sitting meditation to remove 5niv hindrances)
      (5. Four jhanas)
      (6. Use imperturbable 4th jhana to realize 4 noble truths and arahantship)

MN 113 - 🔗🔊 11.5m, Sap-purisa: good person:
what separates bad and good. A good person reflects: ‘paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. ‘The Buddha has spoken of not identifying even with the attainment of the first jhāna. Yena yena hi maññanti tato taṃ hoti aññathā’ti. For however they conceive it, it turns out to be something else.’

MN 114 - 🔗🔊 25m, Sevitabb-ā-sevitabba: should be cultivated, shouldn't be cultivated:
(Sariputta expands on what Buddha said in detail)
      (1. two kinds of bodily behavior:)
      (2. two kinds of verbal behavior:)
      (3. two kinds of mental (mano) behavior:)
      (4. two kinds of mind (citta):)
      (5. two kinds of perception:)
      (6. two kinds of view (ditthi):)
      (7. Two kinds of reincarnating:)
      (8. Two kinds of objects for each of the 6 sense media:)
      (9. Two kinds of robes, lodging, ...city...person:)

MN 115 - 🔗🔊 16m, Bahu-dhātuka: many-elements

MN 116 - 🔗🔊 8m, Isigili: (name of place):
Buddha talks about the 500 pacceka Buddhas of the past who attained awakening here.

MN 117 - 🔗🔊 0m, Mahā-cattārīsaka: great-forty:
👑8☸ disected, right view, effort, sati, circle the remaining 5 factors

MN 118 - 🔗🔊 27m, Ānā-pāna-sati: inhale exhale [☸Dharma instruction]-remembering:
This is a just a slightly expanded version of SN 54.13.

MN 119 - 🔗🔊 40m, Kāya-gatā-sati: body-immersed-[☸Dharma instruction]-remembering:
Same 7 kāya-anupassana meditations as in MN 10, but instead of sati refrain for each, there is a samādhi jhāna refrain.
also see 4sp📚: for all the parallel EBT suttas/sutras.
      (1. 16 APS first 4 steps)
      (2. Four postures)
      (3. S&S remembering and clear-comprehension)
      (4. 31Asb: asubha, 31 body parts)
      (5. Four elements)
      (6.1 9siv: 9 cemetary contemplations: 3 days old, festering)
      (6.2 9siv: 9 cemetary contemplations: various animals devour)
      (6.3 9siv: 9 cemetary contemplations: skeleton with flesh)
      (6.4 9siv: 9 cemetary contemplations: skeleton bloody)
      (6.5 9siv: 9 cemetary contemplations: skeleton)
      (6.6 9siv: 9 cemetary contemplations: skeleton bones scattered all directions)
      (6.7 9siv: 9 cemetary contemplations: very white bones)
      (6.8 9siv: 9 cemetary contemplations: pile of bones 4 years old)
      (6.9 9siv: 9 cemetary contemplations: white powder)
      (7.1 STED 4j: first jhāna + simile)
      (7.2 STED 4j: second jhāna + simile)
      (7.3 STED 4j: third jhāna + simile)
      (7.4 STED 4j: fourth jhāna + simile)
      (Fullness of Mind, similes)
      (An Opening to the Higher Knowledges, similes)
      (10 benefits)
      (1. Conquer displeasure and delight)
      (2. Conquer fear and dread)
      (3. Resistent to cold, heat, hunger, ...)
      (4. Attains 4j, jhānas easily)
      (5. 6Ab#1: supernormal powers)
      (6. 6Ab#2: divine ear)
      (7. 6Ab#3: mind reading)
      (8. 6Ab#4: recollect past lives)
      (9. 6Ab#5: divine eye, sees rebirth according to kamma)
      (10. 6Ab#6: destruction of āsavas, arahantship)

MN 120 - 🔗🔊 14.5m, Saṅkhār'-upapatti: co-activities (leading to all the various kinds of) rebirth

13. Suññata (emptiness/voidness) Vagga

MN 121 - 🔗🔊 19m, cūḷa-suññata: Shorter (discourse on) Emptiness:
      gradual descent through samadhi: (empty of people and animals)
      (The Perception of Earth)
      (The Infinitude of Space)
      (The Infinitude of Consciousness)
      (Neither Perception nor Non-perception )
      (animitta Theme-less ), and then destruction of āsavas,
      with each attainment being labeled as a successively more refined "emptiness"

MN 122 - 🔗🔊 25.5m, Mahā-suññata: great (discourse on) emptiness:
(ekodi, samādahati = do 4 jhānas)
(doing that in 4 postures)

MN 123 - 🔗🔊 14.5m, Acchariya-abbhūta: incredible and amazing:
strange miracles associated with Buddha's last few births

MN 124 - 🔗🔊 6m, Bakkula [Bākula]: name of monk:
ordained for 80 years, never once had a perception of lust or ill will.

MN 125 - 🔗🔊 28m, Danta-bhūmi: Tamed-level:
Gradual training of monk using simile of training wild elephant.

MN 126 - 🔗🔊 12.5m, Bhūmija: name of a person:

MN 127 - 🔗🔊 16m, Anuruddha: (buddha's cousin, famous for divine eye):
      (appamāṇā ceto-vimutti different than mahaggatā)
      (STED 4bv = ap-pamāṇā/measure-less ceto-vimutti/mental-liberation)
      (mahag-gatā/exalted ceto-vimutti/mental-liberation)
      (4 kinds of brahma realm rebirth)
      (are all devas reborn there limited or immeasurable?)
      (oil lamp simile, impure oil & impure wick)
      (oil lamp simile, pure oil and pure wick)
      (conclusion: anuruddha personally converse with devas)

MN 128 - 🔗🔊 23m, Upak-kilesa: minor defilements:
      * MA 72 of the agamas has nearly identical portion with samadhi and 11 upakkilesas.
      * Buddha before his awakening, describes how he removed 11 upakkilesa (a more expanded 5niv⛅).
      * Then he charged up his samādhi for divine eye luminosity perception (ASND 🌕🌟‍ āloka sañña), a continuation of the theme of the previous sutta MN 127, and the Buddha doing the same in AN 8.64, using divine eye to converse with devas.
      * Important note: luminosity perception in this context is emphatically not the visual nimitta prerequisite for the late Abhidhamma redefinition of "first jhāna" of VRJ🐍 and Jabrama🤡-jhana, contrary to their erroneous claims.

MN 129 - 🔗🔊 35m, Bāla-paṇḍita: the fool & the (wise) pundit:

MN 130 - 🔗🔊 22m, Deva-dūta : Deity messengers

14. Vibhaṅga (expositions, analysis) Vagga

MN 131 - 🔗🔊 6m, 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 132 - 🔗🔊 2.5m, 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 133 - 🔗🔊 14m, 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 134 - 🔗🔊 5.5m, 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 135 - 🔗🔊 11m, Cūḷa-kamma-vibhaṅga: small [discourse on] – karma – analysis
(why do being experience good and bad results of karma [action]?)
(Buddha gives commentary on STED kamma-s-saka)
(1. Karmic result of killing → short lifespan)
(2. Karmic result of habitually hurting → sickly health)
(3. Karmic result of being irritable and foul tempered → ugly)
(4. Karmic result of envy → insignificant)
(5. Karmic result of giving to ascetics and brahmins → wealth)
(6. Karmic result of being obstinate or vain → low social status)
(7. Karmic result of asking the wise about skillful and unskillful → wisdom and intelligence)

MN 136 - 🔗🔊 21m, Mahā-kamma-vibhaṅga: big [discourse on] – karma – analysis:
(4 types of people in world)
(1. Does evil → goes to hell)
(2. Does evil → goes to heaven)
(3. Does good → goes to heaven)
(4. Does good → goes to hell)

MN 137 - 🔗🔊 22m, Saḷ-āyatana-vibhaṅga: 6-sense-base-analysis:

MN 138 - 🔗🔊 19m, Uddesa-vibhaṅga: recitation analysis
(same as teaching in KN Iti 94)
(monks ask Mahakaccana to elucidate bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti )
(not scattered externally)
(ajjhattaṃ saṇṭhitanti: internally stuck not able to move past each of four jhanas )
( anupādā paritassanā: by clinging, agitated, not clinging, not agitated)

MN 139 - 🔗🔊 22m, Araṇa-vibhaṅga: non-conflict analysis
“Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.
Avoiding these two extremes, the Realized One woke up by understanding the middle way, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana.
Know what it means to flatter and to rebuke.
Knowing these, avoid them, and just teach Dhamma.
Know how to distinguish different kinds of pleasure.
Knowing this, pursue inner pleasure.
Don’t talk behind people’s backs, and don’t speak sharply in their presence.
Don’t speak hurriedly.
Don’t insist on local terminology and don’t override normal usage.

MN 140 - 🔗🔊 35m, Dhātu-vibhaṅga: element analysis

MN 141 - 🔗🔊 15m, Sacca-vibhaṅga: truth analysis

MN 142 - 🔗🔊 17m, Dakkhiṇā-vibhaṅga: Donation analysis
Nun gotami offers buddha a robe at end of vassa.
Buddha says, But I say that there is no way a personal offering (to just one specific monk) can be more fruitful than one bestowed on a Saṅgha.
He then explains 4 ways of purifications of the gift (4 permutations for giver/receiver)

15. Saḷ-āyatana (six-bases) Vagga

MN 143 - 🔗🔊 13m, Anāthapiṇḍik-ovāda: Anāthapiṇḍika exhortation
Sariputta gives Anāthapiṇḍika deep Dhamma talk on his death bed, then Anāthapiṇḍika is reborn as deva, and requests Sariputta to also give deep dhamma talks to lay people and not reserve only for monks.

MN 144 - 🔗🔊 9.5m, Chann-ovāda: Channa exhortation
Arahant Channa commit suicide because body pain was too great. Right before he slit his wrists, Sariputta had given him a dhamma talk. Sariputta then approaches Buddha, asks him where Channa was reborn. Buddha replies, "didn't Channa already declare his arahantship to you? He slit his wrists blamelessly." The interesting part is, Sariputta didn't think Channa was an arahant.

MN 145 - 🔗🔊 7m, Puṇṇ-ovāda: Punna exhortation
Buddha gives talk to Ven. Punna.
nandī and Abhi-nandi are origin of Dukkha.
Funny story about traveling to spread Dharma in frontier, Buddha tests whether he is ready by asking how he would respond if people verbally, physically assault or kill him.

MN 146 - 🔗🔊 15.5m, Nandak-ovāda: Nandaka exhortation
Ven. Nandaka gives Dhamma talk to nuns, similes of lamp and cow hide, 500 nuns become stream enterers.

MN 147 - 🔗🔊 6m, Cūḷa-rāhul-ovāda: shorter Rahula exhortation
Buddha leads Rahula to arahantship using anatta-lakkhana formula with 6aya instead of 5uk

MN 148 - 🔗🔊 29m, 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 149 - 🔗🔊 8m, Mahā-saḷāyatanika: great-six-sense-bases
When one sees things as they actually are (yathā-bhūta) via six sense bases, then 8aam is brought to 'right'-ness.

MN 150 - 🔗🔊 7.5m, 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 151 - 🔗🔊 11m, 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 152 - 🔗🔊 15.5m, Indriya-bhāvanā: faculty-developmment:
1. supreme (anuttara), upekkha is established immediately;
2. trainee (sekha) guards sense doors with disgust, humiliation if evil thoughts arise through 6 sense doors;
3. noble ones use 5👑abi️

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