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1. Reading: AN 6.27, “Occasion.”
2. Reading: AN 10.61, “Ignorance.” [Ignorance] [Nutriment]
3. “How does good conduct bring about the Four Foundations of Mindfulness in AN 10.61?” [Virtue] [Right Mindfulness] // [Practicing in accordance with Dhamma]
4. “Could you elaborate on the difference between nutriment [AN 10.61] and the causal relationships in Dependent Origination?” [Nutriment] [Dependent origination] [Conditionality] // [Commentaries] [Pāli] [Thai]
5. Reading: AN 10.95, “Uttiya.” [Views]
[Session] Reading: MN 75: Māgaṇḍiya Sutta.
1. “Do you have any advice on how to approach unwholesome habits that are based on hindrances?” [Habits] [Unskillful qualities] [Hindrances] // [Conditionality] [Mindfulness of dhammas] [Self-identity view]
Sutta: MN 75.15: Māgaṇḍiya Sutta.
2. “Would you say that clinging is around the senses and not the sensual desires?” Answered by Ajahn Pasanno and Ajahn Karuṇadhammo. [Clinging] [Sense bases] [Sensual desire] // [Aggregates]
Follow-up: “How do we uproot clinging?” [Discernment]
Comment by Ajahn Ñāṇiko: One can only apply the concept of inverted perception from MN 75.29 to the other sense bases. [Delusion] [Perception] [Ajahn Khao]
Response by Ajahn Pasanno: Showering after being exposed to poison oak. [Feeling]
Recollection: Ajahn Mahā Boowa perceived difficulty and problems as a whetstone for mindfulness. Recounted by Ajahn Pesalo. [Ajahn Mahā Boowa] [Mindfulness]
Response by Ajahn Pasanno. [Four Noble Truths] [Conditionality]
1. Reading: AN 5.161, “Removing Resentment (1).” [Ill-will]
2. “Could you speak about disregarding the person as a strategy for working with resentment (AN 5.161)?” [Ill-will] // [Aversion]
3. “In the practice of removing resentment (AN 5.161), how does developing equanimity differ from reflecting on kamma?” [Equanimity] [Kamma] [Ill-will] // [Divine Abidings] [Judgementalism]
4. Question about the practice of metta in response to ill-will. [Language] [Goodwill] [Equanimity] [Ill-will] // [Discernment]
Sutta: AN 5.161, “Removing Resentment (1).”
5. Readings: AN 5.162, “Removing Resentment (2);” AN 7.64, “Anger.” [Ill-will]
6. “In the Five Hindrances, does ill-will apply only to people?” [Hindrances] [Aversion] [Ill-will] // [Similes]
[Session] Reading: AN 7.61, “Dozing.” [Sloth and torpor]
Ajahn Pasanno reflects on the qualities described in the lesser-known second half of this sutta. [Contentment] [Seclusion] [Relinquishment]
Sutta: MN 118: Ānāpānasati Sutta.
1. Comment by Ajahn Jotipālo: AN 7.61 is similar to the beginning of the Metta Sutta (Snp 1.8, Chanting Book translation). [Contentment] [Humility]
Response by Ajahn Pasanno.
2. “Do you have any thoughts about how to discern neutral feeling?” [Neutral feeling] [Feeling] // [Delusion] [Mindfulness] [Patience] [Restlessness and worry]
Sutta: AN 7.61.
3. Comment by Ajahn Cunda about noticing restlessness even in peaceful meditation. [Restlessness and worry] [Tranquility]
Response by Ajahn Pasanno. [Self-identity view] [Relinquishment] [Contentment] [Patience] [Impermanence] [Dispassion] [Cessation] [Mindfulness of dhammas]
[Session] Readings:
Sutta: AN 4.128, “Astounding (2).”
Sutta: MN 23: Vammika Sutta.
Sutta: SN 42.13, Gāmaṇisaṁyutta, “Pāṭaliya.”
2. “How is sensual desire like being in debt (MN 39.14)?” [Sensual desire] [Similes]
3. Reflections on SN 42.13: The Buddha’s clarity with definitions and bringing doubts about views back to conduct. [Teaching Dhamma] [Doubt] [Views] [Virtue]
4. Comment by Ajahn Karuṇadhammo: Reflecting on the results of good conduct is the basis for samādhi [in SN 42.13]. [Recollection/Virtue] [Concentration]
Response by Ajahn Pasanno.
5. Comment by Ajahn Kaccāna: I’m puzzled why the lucky throw on both counts happens in both cases in SN 42.13. [Views]
Response by Ajahn Pasanno. [Virtue] [Kamma]
Sutta: AN 3.65: Kālāma Sutta.
[Session] Reading: MN 109: Mahāpuṇṇama Sutta. [Aggregates]
1. Reflections on MN 109: The danger in clinging to khandhas. [Clinging] [Self-identity view] [Aggregates]
Reference: Reflection on dukkha from the Morning Chanting.
Sutta: SN 22.59 Anattalakkhaṇa Sutta (Chanting book translation).
2. “How is nāma-rūpa usually defined?” [Consciousness] [Aggregates] // [Volition]
Sutta: SN 12.67: Sheaves of reeds. [Similes]
3. “Have any teachers explained the meaning of the questions in MN 109?” [Questions] [Aggregates]
Commentarial explanation of the context of MN 109. [Teaching Dhamma] [Culture/India] [Views] [Culture/West] [Christianity]
Sutta: DN 1: Brahmajāla Sutta.
4. “The obtuse bhikkhu who thought about what self is touched by the results of action (MN 109.14)—that’s the place where kamma comes into the question?” [Self-identity view] [Kamma] [Aggregates] // [Views] [Middle Path] [Doctrine-of-self clinging] [Characteristics of existence]
Follow-up: “Right view talks about being being reborn. Is this a conventional use of language? It’s not talking about selves being reborn?” [Right View] [Rebirth] [Language]
Sutta: SN 5.10: Simile of the chariot. [Conventions]
[Session] Reading: MN 64: Mahāmālunkya Sutta and Bhikkhu Bodhi’s footnote explaining the Majjhima Nikāya Commentary.
1. Comment: MN 64 speaks about the underlying tendencies even in infants, which goes against the idea of getting back to your childlike purity. [Fetters] [Children]
Responses by Ajahn Pasanno and Ajahn Jotipālo.
2. Teaching: MN 64.9 explains how jhāna forms the basis for insight. [Jhāna] [Characteristics of existence] [Insight meditation] // [Formless attainments]
Follow-up: “Does that imply that insight is realized during that absorption?”
[Session] Readings from A Burden off the Mind by Ajahn Ṭhānissaro, pp. 14-17:
§5: SN 22.100, Khandhasaṁyutta, “The Leash.”
§6: SN 22.48, Khandhasaṁyutta, “Aggregates.”
§7: excerpt from SN 22.79.
1. “What is your understanding of the moving picture show [in Ajahn Ṭhānissaro’s translation of SN 22.100]?” [Similes] [Artistic expression] // [Culture/India]
2. Comment: The only difference between the aggregates and the clinging aggregates in SN 22.48 is that the clinging aggregates are clingable. [Aggregates] [Clinging]
Response by Ajahn Pasanno.
Sutta: SN 22.85.28: Yamaka Sutta: “… welfare and happiness for a long time.”
3. Comment: Bhikkhu Bodhi’s new translation for practices and precepts is behaviors and precepts. [Attachment to precepts and practices] [Bhikkhu Bodhi] [Translation]
Note: See The Numerical Discourses of the Buddha p. 1882.
Response by Ajahn Pasanno. [Virtue] [Habits]
4. “The Morning Chanting [in the old Abhayagiri Chanting Book] first translates upādāna as clinging, but when it goes to the various khandhas, the translation is identification. Could you reflect on clinging as identification?” [Clinging] [Translation] [Aggregates] [Self-identity view] // [Sensual desire] [Attachment to precepts and practices] [Doctrine-of-self clinging] [Fetters]
5. “How do you understand the description of fabrication in SN 22.79?” [Volitional formations] // [Aggregates] [Proliferation] [Ajahn Chah]
Reading: Bhikkhu Bodhi’s footnote to SN 22.79, The Connected Discourses of the Buddha p. 1071. [Translation] [Pāli] [Volition]
[Session] Readings from A Burden off the Mind by Ajahn Ṭhānissaro, pp. 17-20:
§8: excerpt from MN 28: Mahāhatthipadopama Sutta.
§9: excerpt from SN 22.57.
§10: MN 44.22: Cūḷavedalla Sutta.
§11: excerpt from SN 22.57.
§12: excerpt from SN 22.57.
§13: excerpt from Sangīti Sutta (DN 33).
§14: MN 44.13: Cūḷavedalla Sutta.
§15: excerpt from SN 22.57.
§16: excerpt from SN 22.57.
§17: MN 109.9: Mahāpuṇṇama Sutta.
Sutta: SN 22.1, Khandhasaṁyutta, “Nakulapitā.”
1. “Is there another place in the suttas (besides MN 44.24) where neutral feeling is pleasant when conjoined with mindfulness?” [Sutta] [Neutral feeling] [Happiness] [Mindfulness]
2. The meaning of perception. [Perception] // [Sense bases] [Thai] [Memory]
Sutta: SN 22.79.
3. “Is it significant that SN 22.79 describes perception in terms of color and consciousness in terms of taste?” [Perception] [Consciousness] [Sense bases]
4. “How is it that knowledge makes neutral feeling pleasant (MN 44.24)?” [Neutral feeling] [Happiness]
5. “MN 44.14 defines perception and feeling as mental formations. I thought those were just conditional arising on account of contact (MN 109.9)?” [Perception] [Feeling] [Volitional formations] [Conditionality] [Contact] // [Pāli]
Ajahn Buddhadāsa’s translation of the Ānāpānasati Sutta (MN 118.19; Chanting Book translation) translates cittasaṅkhāra as the mental conditioner. [Ajahn Buddhadāsa] [Translation] [Mindfulness of breathing]
Reference: Mindfulness with Breathing by Ajahn Buddhadāsa, p. 72.
Follow-up: “The bodily fabrication doesn’t seem to involve volition, but vitakka and vicāra do.” [Body/form] [Volition] [Directed thought and evaluation] [Aggregates]
Comment: In the Ānāpānasati Sutta, much of the practice is intentionally calming different saṅkhāras. [Tranquility] [Mindfulness of body]
Response by Ajahn Pasanno.
1. Reading: SN 22.2, Khandhasaṁyutta, “At Devadaha” and Bhikkhu Bodhi’s footnote on p. 1045.
Reflection: This is a nice snapshot of the Saṅgha at the time of the Buddha. [Saṅgha] [Buddha/Biography] [Great disciples]
Simile: Sāriputta as a midwife (MN 141.5).
2. “In SN 22.2, Sāriputta equates unwholesome states with lust and attachment to the aggregates. What about ill-will and enmity?” Answered by Ajahn Pasanno, Ajahn Karuṇadhammo and Ajahn Jotipālo. [Unskillful qualities] [Craving] [Clinging] [Aggregates] [Ill-will] [Aversion] // [Craving not to become] [Judgementalism]
3. “In SN 22.2, Bhikkhu Bodhi translates displeasure, but our morning chanting has grief. Are they the same?” [Grief] [Translation]
4. “What does fever mean in SN 22.2?” [Pāli] // [Sensual desire]
5. “Why does Sāriputta recommend teaching the aggregates to people who don’t know about Buddhism (SN 22.22)?” [Teaching Dhamma] [Aggregates] // [Questions] [Culture/India]
6. “Was the word saṅkhāra used before the Buddha?” [Volitional formations] [Pāli] // [Language] [Teaching Dhamma] [Aggregates]
7. “Did the paradigm of the khandhas exist before the Buddha’s time?” [Aggregates] [History/Indian Buddhism]
Sutta: SN 22.59 Anattalakkhaṇa Sutta (Chanting book translation).
8. Reading: SN 22.3, Khandhasaṁyutta, “Hāliddakāni (1)” and Snp 4.9 (Dr. Saddhatissa translation).
9. Explanation of “The Questions of Māgaṇḍiya” (Snp 4.9) and Dr. Saddhatissa’s translation of the Sutta Nipāta. [History/Early Buddhism] [Dr. Saddhatissa] [Translation] // [Great disciples] [Pāli] [Culture/Sri Lanka]
Story: Ajahn Chah tells Ajahn Sumedho to take Dr. Saddhatissa as the Saṅgharāja of England. [Ajahn Chah] [Ajahn Sumedho] [Study monks]
10. Reflection: In SN 22.3, Venerable Mahākaccāna extrapolates from the literal to the figurative. [Great disciples] [Teaching Dhamma] [Symbolism/metaphor] // [Commentaries] [Aggregates] [Sense bases] [Proliferation]
2. Comment: Downside might fit the context [of SN 22.26-28] better than danger. [Drawbacks] [Translation]
Responses by Ajahn Karuṇadhammo and Ajahn Pasanno.
3. “Why does SN 22.26 say both impermanent and subject to change?” Answered by Ajahn Karuṇadhammo and Ajahn Pasanno. [Impermanence] // [Sutta] [Abhidhamma] [Translation] [Ajahn Ṭhānissaro] [Teaching Dhamma] [Language]
Sutta: SN 22.59 Anattalakkhaṇa Sutta (Chanting book translation).
4. Comment by Ajahn Kaccāna: In SN 22.96, the Buddha implies that universal impermanence may be a good thing. [Impermanence]
Responses by Ajahn Karuṇadhammo and Ajahn Pasanno.
Follow-up: “What’s ‘individual existence’ in Pāli?” [Translation] [Becoming]
1. “Can you clarify the simile of the khandhas as a murderer in SN 22.85?” Answered by Ajahn Karuṇadhammo, Ajahn Pasanno and the Abhayagiri Saṅgha. [Similes] [Drawbacks] [Aggregates] // [Benefit/gratification] [Self-identity view] [Commentaries] [Clinging] [Dependent origination]
2. Recollection: Ajahn Chah used the description of what happens to an enlightened being after death from SN 22.85. [Ajahn Chah] [Arahant] [Death] [Aggregates]
2. “Why do the Buddha’s listeners immediately reply that what is impermanent is suffering?” [Questions] [Impermanence] [Suffering] // [Translation]
Sutta: SN 22.59.5 Anattalakkhaṇa Sutta (Chanting book translation).
3. Comment by Ajahn Karuṇadhammo and Ajahn Pasanno: The conclusion that what is not under our control can’t be self isn’t immediately obvious. [Volition] [Not-self]
Follow-up: “How have you come to understand this over time?” [Self-identity view] [Feeling]
Follow-up: “How does the chant, ‘I am the owner of my kamma’ relate to this?” [Kamma] [Language] [Conventions]
Sutta: AN 5.57 Five Recollections (Chanting Book translation).
Comment by Ajahn Jotipālo: The suttas are summaries rather than transcripts. [Sutta] [Teaching Dhamma]
4. “What is the term ‘Agivessana’?” Answered by Ajahn Karuṇadhammo and Ajahn Pasanno. [Pāli]
3. “Are there other stories similar to Vakkali asking to die outside (SN 22.87)?” Answered by Ajahn Karuṇadhammo and Ajahn Pasanno. [Great disciples] [Death] [Culture/Natural environment] // [Perception of a samaṇa]
Story: Ajahn Mun chooses the place of his death. Told by Ajahn Pasanno. [Ajahn Mun] [Funerals]
Story: Ajahn Chah chooses a convenient time to die. Told by Ajahn Pasanno. [Ajahn Chah]
5. “How would you answer the questions in SN 22.86 for a puthujjana (a person who has not entered the stream of Dhamma)?” Answered by Ajahn Pasanno and Ajahn Karuṇadhammo. [Death] [Aggregates] [Clinging] // [Kamma] [Views]
Sutta: SN 44.9: Flame blown by the wind. [Rebirth] [Similes]
1. “Is there another sutta not spoken by the Buddha in which as many people become enlightened as SN 22.89?” Answered by Ajahn Karuṇadhammo and Ajahn Pasanno. [Great disciples] [Teaching Dhamma] [Liberation]
3. “What is the difference between someone who has broken through fetters (self-identity view, etc.) and someone who hasn’t as discussed in SN 22.89?” Answered by Ajahn Karuṇadhammo and Ajahn Pasanno. [Fetters] [Self-identity view] [Conceit] [Aggregates] [Similes] // [Perception] [Not-self]
4. Comments by Ajahn Karuṇadhammo and Ajahn Pasanno: The source for the nine kinds of conceit. [Conceit] [Sutta] [Abhidhamma]
6. “Does volition differ from intention?” Answered by Ajahn Karuṇadhammo and Ajahn Pasanno. [Volition] // [Pāli] [Translation] [Kamma] [Self-identity view] [Skillful qualities]
Follow-up: “When we talk about effort, intention, and result in the Vinaya, is cetanā the word for intention?” [Vinaya]
Follow-up: “Saṅkhāra is sometimes translated as volitional formations. How does this differ from cetanā?” [Volitional formations]
Sutta: AN 6.63.33: “Kamma is volition.”
7. “When Ajahn Chah uses the expression, ‘the mind is no longer moving forward, moving backward, nor standing still,’ how does this relate to volition?” [Ajahn Chah] [Nature of mind] [Volition] // [Self-identity view] [Conditionality]
4. Comment: A critical part of SN 22.90 is Ānanda giving Channa the confidence to believe in himself. [Great disciples] [Faith] // [Geography/India]
Responses by Ajahn Karuṇadhammo, Ajahn Cunda, Ajahn Jotipālo and Ajahn Kaccāna. [Rapture]
[Session] Readings:
Sutta: SN 22.94, Khandhasaṁyutta, “Flowers.”
Sutta: SN 22.122, Khandhasaṁyutta, “Virtuous.”
1. SN 22.94 grounds views about the world in the experience of the aggregates. [Views] [Aggregates] // [Worldly Conditions] [Buddha] [Similes]
2. “Would you be willing to speak about translating saṅkhāra as volitional formations?” [Volitional formations] [Translation] // [Aggregates] [Volition] [Emotion] [Feeling]
Follow-up: “Do volitional formations include both thought and emotion?” [Directed thought and evaluation]
3. Comment by Ajahn Ñāṇiko: SN 22.122 is is stark contrast to the concept of secret teachings in Tibetan Buddhism. [Teaching Dhamma] [Vajrayāna]
Response by Ajahn Pasanno. [Buddha]
Sutta: DN 16.2.25: “I never taught with a closed fist.”
5. “Do even involuntary volitional formations below the level of direct awareness produce kamma?” [Volitional formations] [Kamma] [Volition] // [Aversion]
Story: The Dalai Lama suggests that psychologists study virtuous people. [Dalai Lama] [Western psychology] [Virtue]
Sutta: AN 3.68: Comparison of greed, hatred, and delusion. [Unwholesome Roots]
6. “Why is greed harder to remove than anger (AN 3.68)?” [Greed] [Aversion]
[Session] Readings:
Sutta: SN 22.53, Khandhasaṁyutta, “Engagement.”
Sutta: SN 22.54, Khandhasaṁyutta, “Seeds.”
Sutta: MN 22.36.
Sutta: SN 12.64.
Sutta: Snp 758-759.
Sutta: SN 12.38.
Skill in Questions by Ajahn Ṭhānissaro p. 349.
Reading about Luang Por Dun (similar to Gifts He Left Behind by Ajahn Dune, p. 77).
1. SN 22.53-54 describe how the aggregates bring consciousness into being and consciousness relies on the aggregates. [Aggregates] [Consciousness] // [Nibbāna] [Unestablished consciousness]
Sutta: AN 3.76-77: Kamma is the field. [Kamma]
Reference: The Island by Ajahn Pasanno and Ajahn Amaro Chapter 8: Unsupported and Unsupportive.
Suttas: DN 11.85 and MN 49.25 refer to unestablished consciousness.
Reading: MN 22.36.
2. The Buddha is pointing to something beyond the normal functioning of the mind which is a basis for freedom from all dukkha. [Nibbāna] [Cessation of Suffering] // [Secular Buddhism] [Liberation] [Feeling] [Nature of mind] [Aggregates]
Reference: Skill in Questions by Ajahn Ṭhānissaro p. 349.
Quote: “Objects of the mind that are likeable or unlikeable” — Ajahn Liem. [Ajahn Liem] [Moods of the mind] [Clinging]
Sutta: SN 10.3: “Your touch is unpleasant.”
Sutta: AN 5.208: Five reasons for chewing toothwoods.
3. “Can the experience of an unpleasant contact be experienced at the level of feeling and perception without going into the reactive state which generates a volitional formation?” [Pain] [Contact] [Feeling] [Perception] [Volitional formations]
Quote: “It’s ordinary for light to be bright. It’s ordinary for sound to make noise.” — Ajahn Dune. [Ajahn Dune] [Sense bases] [Seclusion]
4. “What is the significance of the introduction of personal pronouns in the last sentences of SN 22.53-54?” [Language] // [History/Early Buddhism] [Conventions] [Faith]
[Session] Reading: “The Fount of Wisdom,” Collected Teachings of Ajahn Chah, p. 583-598. [Sense bases]
1. “Could you say something about watching the mind where the sense objects all meet?” [Mindfulness of mind] [Contact] [Sense bases]
[Session] Readings: [Sense bases]
Sutta: Overview from the Satipaṭṭhāna Sutta (MN 10.40).
Sutta: SN 35.232, Saḷāyatanasaṁyutta, “Koṭṭhita.”
Sutta: SN 35.26, Saḷāyatanasaṁyutta, “Full Understanding (1).”
1. The Five Khandhas lead towards understanding and relinquishment of attachment to self; the ayatanas (sense bases) relate to the relinquishment of desire. [Aggregates] [Self-identity view] [Sensual desire] [Sense bases]
2. The meaning of fetter in terms of the sense bases. [Fetters] [Sense bases] // [Sensual desire]
Sutta: MN 10.40: The sense bases.
Reading: SN 35.232, Saḷāyatanasaṁyutta, “Koṭṭhita.”
3. “Is the fetter in terms of the sense bases (SN 35.232) equivalent to gratification, danger, and escape?” [Sense bases] [Aspects of Understanding] // [Sensual desire] [Benefit/gratification]
4. Comment: There’s a sutta (AN 6.61) which likens craving to a seamstress sewing together the sense bases and their objects. [Craving] [Similes] [Sense bases]
Response by Ajahn Pasanno.
5. “Does craving create a sense of continuity in the mind?” [Craving] // [Benefit/gratification] [Ignorance]
6. “Is yoniso manasikāra like the scissors cutting out desire?” [Appropriate attention] [Similes] [Craving]
7. “How does craving relate to the Five Khandhas?” [Craving] [Aggregates] [Sense bases] // [Suffering] [Clinging]
Quote: “You don’t have to count the branches as you fall down.” — Ajahn Chah. [Ajahn Chah] [Dependent origination]
Comment by Ajahn Karuṇadhammo: In the Fire Sermon (SN 35.28), desire, hatred, and delusion arise on everything. [Unwholesome Roots]
8. In SN 35.26, the Buddha describes the cosmological All in terms of the sense bases. [Nature of the cosmos] [Sense bases] // [Cessation of Suffering] [Liberation]
[Session] Readings:
Sutta: SN 35.60, Saḷāyatanasaṁyutta, “The Full Understanding of all Clinging.”
Sutta: SN 35.63, Saḷāyatanasaṁyutta, “Migajāla” (1).”
Sutta: SN 35.64, Saḷāyatanasaṁyutta, “Migajāla” (2).”
Sutta: SN 35.69, Saḷāyatanasaṁyutta, “Upasena.”
1. “What is the distinction between delight, infatuation, and bondage?” [Craving] [Clinging] // [Translation] [Pāli]
2. Comment: SN 35.63 is one-sided in that it emphasizes the pleasurable rather than the way the mind gets bound up with something that is not pleasurable. [Sensual desire] [Clinging] [Aversion]
Response by Ajahn Pasanno. [Relationships]
3. Comment by Ajahn Jotipālo: SN 35.54 describes a bhikkhu who does not delight in desirable sense objects, but Migajāla delights in the Buddha’s words. [Dispassion] [Gladdening the mind]
Response by Ajahn Pasanno. [Pāli]
4. “Delight is to craving as what is to aversion?” Answered by Ajahn Pasanno, Ajahn Ñāṇiko and Ajahn Jotipālo. [Benefit/gratification] [Craving] [Aversion] // [Craving not to become] [Sensual desire]
Sutta: SN 56.11.4: Taṇhā is the cause of dukkha.
5. “What is the significance of asking for a teaching in brief in SN 35.64?” [Teaching Dhamma]
Quote: “When you pick up one little bit of Dhamma, everything else comes with it as well.” — Ajahn Chah. [Ajahn Chah] [Dhamma]
[Session] Readings:
Sutta: SN 35.70, Saḷāyatanasaṁyutta, “Upavāṇa.”
Sutta: SN 35.74, Saḷāyatanasaṁyutta, “Sick (1).”
Sutta: SN 35.88, Saḷāyatanasaṁyutta, “Puṇṇa.”
Sutta: SN 35.93, Saḷāyatanasaṁyutta, “The Dyad (2).”
1. SN 35.70 explains that the Dhamma is directly visible whether or not lust is present. Teaching by Ajahn Pasanno and Ajahn Ñāṇiko. [Sense bases] [Sensual desire] [Dhamma]
2. “SN 35.70 and SN 35.74 mention lust. Is aversion, the opposite of lust, implicitly included?” [Sensual desire] [Aversion] // [Unwholesome Roots]
4. “SN 35.93 shows how the edifice of the mind is based on impermanent phenomena.” [Nature of mind] [Impermanence] // [Doctrine-of-self clinging]
5. Comment: SN 35.93 is a wonderful analysis of the intimacy of nāma-rūpa and consciousness. [Aggregates] [Consciousness]
Response by Ajahn Pasanno.
Sutta: SN 12.67.7: Sheaves of reeds leaning against each other. [Similes]
6. “When contemplating the impermanence of the sense bases, is it better to focus on any sense base where impermanence comes into focus or stay with a particular sense base?” [Impermanence] [Sense bases] [Meditation/Techniques]
7. “In SN 35.93, does intention refer to saṅkhāra?” [Volition] [Volitional formations]
8. “Is there a way to see how mind consciousness arises and disappears?” Answered by Ajahn Pasanno and Ajahn Jotipālo. [Heart/mind] [Consciousness] [Impermanence]
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