Or something very close to that. It may be in the Visuddhimagga or commentaries. There are also directions in the same place for ill will arising for other things, e.g. for other people in which case one should cultivate metta, I think.
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See the Paṭisambhidāmagga’s expanded account of the ariya iddhi. Ps 3.2
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A member has asked me to post the passage. The first paragraph, giving a brief outline of the attainment, is from the Sampasādanīya Sutta in the DN, the Indriyabhāvanā Sutta in the MN, the Mettāsahagata, Paṭhamarahogata and Padīpopama Suttas in the SN’s Mahāvagga, and the Tikaṇḍakī Sutta in the AN’s Pañcakanipāta. The rest is (among canonical texts) unique to the Paṭisambhidāmagga
What is Noble Ones’ success? Here if a bhikkhu should wish (1) ‘May I abide perceiving the unrepulsive in the repulsive’, he abides perceiving the unrepulsive there. If he should wish (2) ‘May I abide perceiving the repulsive in the unrepulsive’, he abides perceiving the repulsive there. If he should wish (3) ‘May I abide perceiving the unrepulsive in the repulsive and the unrepulsive’, he abides perceiving the unrepulsive there. If he should wish (4) ‘May I abide perceiving the repulsive in the unrepulsive and the repulsive’, he abides perceiving the repulsive there. If he should wish (5) ‘Avoiding both [aspects] in the repulsive and the unrepulsive, may I abide in equanimity towards that, mindful and fully aware’, he abides in equanimity towards that, mindful and fully aware.
(1) How does he abide perceiving the unrepulsive in the repulsive? In the case of a disagreeable object he is intent upon it with loving-kindness, or he connects it with principles. That is how he abides perceiving the unrepulsive in the repulsive.
(2) How does he abide perceiving the repulsive in the unrepulsive? In the case of an agreeable object he is intent upon it as foul, or he connects it with impermanence. That is how he abides perceiving the repulsive in the unrepulsive.
(3) How does he abide perceiving the unrepulsive in the repulsive and the unrepulsive? In the case of a disagreeable and agreeable object he is intent upon it with lovingkindness, or he connects it with principles. That is how he abides perceiving the unrepulsive in the repulsive and the unrepulsive.
(4) How does he abide perceiving the repulsive in the unrepulsive and the repulsive? In the case of an agreeable and disagreeable object he is intent upon it as foul, or he connects it with impermanence. That is how he abides perceiving the repulsive in the unrepulsive and the repulsive.
(5) How does he, avoiding both [aspects] in the repulsive and the unrepulsive, abide in equanimity towards that, mindful and fully aware? Here a bhikkhu, on seeing a visible object with the eye, is neither glad nor sorry; he abides in equanimity, mindful and fully aware. On hearing a sound with the ear,… On smelling an odour with the nose,… On tasting a flavour with the tongue, … On touching a tangible object with the body,… On cognizing an idea with the mind, he is neither glad nor sorry; he abides in equanimity, mindful and fully aware. That is how he, avoiding both [aspects] in the repulsive and the unrepulsive, abides in equanimity towards that, mindful and fully aware.
This is the Noble Ones’ success.
(Ñāṇamoli Path of Discrimination 383-4)
It also gets a short mention in the Visuddhimagga:
That which consists in dwelling perceiving the unrepulsive in the repulsive, etc., is called Noble Ones’ success, according as it is said: “What is Noble Ones’ success? Here, if a bhikkhu should wish, “May I dwell perceiving the unrepulsive in the repulsive,” he dwells perceiving the unrepulsive in that … he dwells in equanimity towards that, mindful and fully aware”. This is called “Noble Ones’ success” because it is only produced in Noble Ones who have reached mind mastery.
For if a bhikkhu with cankers destroyed possesses this kind of success, then when in the case of a disagreeable object he is practicing pervasion with loving-kindness or giving attention to it as elements, he dwells perceiving the unrepulsive; or when in the case of an agreeable object he is practicing pervasion with foulness or giving attention to it as impermanent, he dwells perceiving the repulsive. Likewise, when in the case of the repulsive and unrepulsive he is practicing that same pervasion with loving-kindness or giving attention to it as elements, he dwells perceiving the unrepulsive; and when in the case of the unrepulsive and repulsive he is practicing that same pervasion with foulness or giving attention to it as impermanent, he dwells perceiving the repulsive. But when he is exercising the six-factored equanimity in the following way, “On seeing a visible object with the eye, he is neither glad nor …”, etc., then rejecting both the repulsive and the unrepulsive, he dwells in equanimity, mindful and fully aware.
For the meaning of this is expounded in the Paṭisambhidā in the way beginning: “How does he dwell perceiving the unrepulsive in the repulsive? In the case of a disagreeable object he pervades it with loving-kindness or he treats it as elements”. Thus it is called, “Noble Ones’ success” because it is only produced in Noble Ones who have reached mind mastery.
(Path of Purification chapter XII)
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By the way, Ñāṇamoli (or more likely his posthumous editor, Warder) has rendered the Pali dhātuto as “with principles” in the Paṭisambhidāmagga passage. In the Visuddhimagga passage the commoner rendering “as elements” is used.
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