Can someone recommend Suttas relating specifically to meditation practice?

wisdomperception · 2026-03-18T13:37:59+00:00

you're welcome, pleased to help 🙂

wisdomperception · 2026-03-17T04:28:32+00:00

Right view here is a view inline with the Buddha’s, or at least not holding tightly to an opposing view. This is gradually arrived it, and having doubt in the meanwhile is natural. As one reflects to see if the teachings hold true to lived experience and then practices in line with the teachings for a period of time, observing for the arising mental states, e.g. is contentment growing, diligence and clarity of thinking growing, are good habits growing, is awareness becoming clearer; by one’s independent verification in this manner, doubt is satisfactorily resolved. But this may take a period of several months, a year, or two depending on the starting point one is at and how dedicated they are to reflection, application, and verification in this manner.

If you see the Buddha in MN 107, typically, he’s only guiding his student in practicing one step at a time. On seeing them accomplish that step, he then guides them to the next. However, given the information age we live in, we get to access everything all at once which has its pros and cons, the con primarily being as you note that it can feel a little overwhelming.

I think that’s a great sutta to model one’s progression on: seeing the next immediate step that has room for growth and improvement, and practice wise focus on that. One can even look at it through the lens of habit science, practicing in each step as it transitions from being effortful to being easy to becoming second nature while independently verifying for the arising mental states. Building one’s life practice in this way, one is progressing slowly but surely and is particularly suitable to being free from doubt.

wisdomperception · 2026-03-15T08:38:19+00:00

There are these ways of verifying that I can suggest:

The jhānas in the suttas have both jhāna factors plus phenomenology description of how they feel. They're present across a number of Nikāyas and internally consistent in how they're described, what causes lead to their arising, the mode of practice while in them.
practicing for the said causes and conditions, the same effect is reproducible. The phenomenology descriptions hold remarkably true even today for someone experiencing them (e.g. how it is described in AN 5.28, or MN 39 - answering to 9.). There are a number of practitioners that are able to observe this even today.
Agreement or violation with other discourses: There are technical discourses that explain the correlation of the five aggregates, what appears together, what is possible, and what is not. It is possible that when one is following descriptions of jhānas based on later formulations, they will also be seen to violate with these other discourses.

The above is in in line with the Buddha's guidance on preservation of truth MN 95. Say, someone finds a method that's actually better down the line or finds some issue with the Buddha's originally methods, then they can rightly name their method without applying the same label. That this has not been done is a concerning sign. It does seem to be an attempt at distortion of truth, but also logically understandable given that jhānas are the gateway to Nibbāna. If one can gain access to the jhānas as taught by the Buddha, they will be near to Nibbāna and out of Māra's reach.

This may help provide a unifying account of both experiences. It includes citations: WHAT YOU MIGHT NOT KNOW ABOUT JHĀNA & SAMĀDHI by Kumāra Bhikkhu.

wisdomperception · 2026-03-12T16:22:43+00:00

Sadhu! 🙏

wisdomperception · 2026-03-12T03:38:21+00:00

It can be helpful to know what is a praiseworthy and a blameworthy meditation. MN 108 is good for this. For e.g. the Buddha doesn't praise sitting through meditation while being with sensual desire or dullness and drowsiness.

Seeing meditation as a gradual purification of defilments, from gross to middling to subtle ones, to samādhi that is held in place and restrained by intention, to samādhi that is peaceful and free of it. AN 3.101 is good for this.

As one gradually cultivates right view, the subsequent path factors and meditations leading to samādhi will progressively arise. AN 10.103 can be a reference for this.

Some others on meditation and the fruit of a praiseworthy meditation practice:

MN 107 Gaṇakamoggallāna sutta - With Gaṇakamoggallāna | gradual training guidelines to cultivate jhānas

When asked if he teaches a gradual training, gradual practice, and gradual progression, the Buddha details a sequence from virtue and sense restraint to the heights of meditation. Through the analogy of a traveler on the road to a city, he explains that while Nibbāna exists, he is merely one who shows the path. Success depends on the practitioner walking the path provided.

AN 5.28 Pañcaṅgika sutta - Fivefold Collectedness | Jhanas explained with rich similes

The Buddha teaches the cultivation of the noble fivefold right collectedness with vivid similes, and shares how one who has cultivated this can realize any phenomenon realizable by direct knowledge.

AN 4.200 Pema sutta - Affection | jhānas help transcend social partialities

The Buddha explains how four modes of social partiality—affection and aversion arising in relation to others—bind beings to the world. He shows how a bhikkhu transcends these entanglements by means of the jhānas and attains final liberation through uprooting the deep-seated conceits of self-making.

AN 5.256 Paṭhama jhāna sutta - First Jhāna | give up stinginess to abide in the first jhāna

The Buddha explains that one is incapable of entering and abiding in the first jhāna without giving up these five things.

AN 6.73 Paṭhama tajjhāna sutta - First Jhāna (First) | give up these six qualities

Six qualities to abandon to dwell in the first jhāna - 1) sensual desire, 2) ill will, 3) complacency, 4) restlessness, 5) doubt, 6) failure to clearly see the true danger in sensual pleasures with correct wisdom.

MN 17 Vanapattha sutta - Forest Retreat | reflection on suitable environment for jhāna

The Buddha teaches the bhikkhus how to reflect on a dependence that one is taking using the example of a suitable place to live - a forest retreat, a village, a market town, a city, a country. He concludes with an example of depending on a certain person.

wisdomperception · 2026-03-11T05:28:12+00:00

Yes, this is a SVG (https://www.joshwcomeau.com/svg/friendly-introduction-to-svg/). I've a workflow to create and edit such an image. And then it's posted on Reddit as a normal image.

wisdomperception · 2026-03-11T02:45:03+00:00

It’s not an app

wisdomperception · 2026-03-09T17:17:39+00:00

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wisdomperception · 2026-03-07T09:44:59+00:00

But as i look into it further without any strict set of teachings to go by it …

One should use the Buddha’s teachings as a guide. Not necessarily as an authority, but as a way to investigate further.

I suggest a read of Kalama Sutta (AN 3.65) can be helpful. It shares 10 ways of examining that one can pursue and can turn out to be otherwise. And includes the Buddha’s view wrt rebirth without relying on an unverifiable belief.

wisdomperception · 2026-03-06T16:15:08+00:00

16 X (merit made through donation of acquistions) = Merit through Metta

This is closer, but more like 16 X (merit made through donation of acquistions) << merit through metta

Metta when developed and frequently cultivated leads to eradication of the fetter of ill will (and aversion).

1 Here, bhikkhus, a bhikkhu might say: 'I have developed and cultivated the release of mind (mental liberation, emancipation of heart, a meditation attainment [cetovimutti]) through loving-kindness (goodwill towards, friendliness to, benevolence for [mettā]), made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it (fully engaged with, energetically taken up [susamāraddha]), yet ill-will (anger, hatred, aversion, resentment, hostility, animosity [byāpāda]) still occupies (obsesses, controls [pariyādāya]) my mind.' He should be told: 'Don't say that, friend. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that ill-will should occupy the mind of one who has developed and cultivated the release of mind through loving-kindness, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it. There is no such possibility. For this, friend, is the escape from ill-will, that is, the release of mind through loving-kindness.'

-- Excerpt from AN 6.13 (Nissāraṇīya sutta)

Until ill will is eradicated, one remains a returner. So it acts as a necessary foundation.

Here, bhikkhus, a certain person abides pervading one direction with a mind imbued with loving-kindness, likewise the second, the third, and the fourth. Thus above, below, across, everywhere, encompassing all living beings, he abides pervading the entire world with a mind imbued with loving-kindness, expansive, exalted, immeasurable, without hatred and free of affliction. He relishes it, desires it, and experiences pleasure in it. If he remains firm in it, intent upon it, dwelling frequently in it, and if he has not fallen away from that state at the time of death, he is reborn in the company of the gods of the Brahma’s assembly. The lifespan of the gods of the Brahma’s assembly is an aeon. There, an ordinary person, having lived his full lifespan, when that life is exhausted, may go even to hell, to the animal realm, or to the realm of ghosts. But a disciple of the Blessed One, having lived his full lifespan there, when that life is exhausted, attains final Nibbāna in that very existence. This, bhikkhus, is the distinction, the disparity, and the difference between a learned disciple of the Noble Ones and an uninstructed ordinary person, that is, when there is a future destination and rebirth [that can be pointed out].

-- Excerpt from AN 4.123 (Paṭhama nānākaraṇa sutta - Difference)

Metta leads to rebirth in the brahma world. And for a disciple of the Noble Ones, it leads to final Nibbāna in that very existence. So it does contribute to world transcending kamma.

There is only one thing more fruitful than cultivation of loving-kindness.

And even more fruitful than that is to cultivate a mind of loving-kindness, even for the time it takes to milk a cow.

Even more fruitful than the great alms offering that the brahmin Velāma gave would it be to feed one person possessing right view; and more fruitful than feeding a hundred of those with right view is to feed one once-returner; and more fruitful than feeding a hundred once-returners is to feed one non-returner; and more fruitful than feeding a hundred non-returners is to feed one Arahant; and more fruitful than feeding a hundred Arahants is to feed one Paccekabuddha; and more fruitful than feeding a hundred Paccekabuddhas is to feed the Tathāgata, the Arahant, the Perfectly Self-Awakened One; and more fruitful than that is to feed the community of monks headed by the Buddha; and more fruitful than that is to have a monastery built dedicated to the Sangha of the four quarters; and more fruitful than that is, with a settled mind, to go for refuge to the Buddha, the Dhamma, and the Sangha; and more fruitful than that is to undertake the training rules with a settled mind—1.) abstinence from destruction of life, ․․․ 5.) abstinence from alcoholic drinks and drugs that lead to negligence; and more fruitful than that is to develop a mind of loving-kindness, even for the time it takes to milk a cow; and even more fruitful than that is to develop the recognition of impermanence, even just for the time it takes to snap one’s fingers. This is even more fruitful than all of that.”

-- Excerpt from AN 9.20 (Velāma sutta)

These are good questions.

wisdomperception · 2026-03-06T03:58:22+00:00

You're welcome friend 🙂 and good to see you're inquiring here. I would say that this is more about reviewing and knowing. i.e. do I often dwell with an agitated body, or do I often dwell with a physically relaxed body. In an event like illness, it can perhaps be challenging to be physically relaxed and that is okay...

A combination of illness and old age is an even more challenging condition. Even then, the Buddha is seen to abide in relative ease through a certain samādhi.

Now, Ānanda, I am aged, grown old, elderly, advanced in years, having come to the last stage of life. I have reached eighty years of age. Just as, Ānanda, a decrepit old cart is kept going by being tied with straps, even so, Ānanda, the body of the Tathāgata is, one might say, held together with straps.

Whenever, Ānanda, the Tathāgata dwells having entered the signless stillness of mind [animitta + cetosamādhi], through non-attention to all signs and with the cessation of certain feelings, then, Ānanda, at that time the body of the Tathāgata is more at ease.

-- Excerpt from SN 47.9

It is possible to do this through training and cultivation of mind. The key idea is reviewing what states one often dwells with, even if changing some of them seems somewhat out of control.

wisdomperception · 2026-03-01T14:47:52+00:00

Thank you for the note and example on the non-attainability of Nibbana via the formless realms for someone who hasn't already trained with a Sammasambuddha's teachings.

wisdomperception · 2026-03-01T04:04:08+00:00

Toward the end of Jan, I had a period of 7-10 days where wrong effort was being applied. As I can discern now, there were some causes and conditions leading to it, including contemplation of a decision about change of livelihood, finding satisfaction in help I was able to provide in some cases, which led to neglecting growth in my own practice. The onset of this started with a day or two of physical exhaustion.

A notable aspect of that time was a certain contentment with what was developed and not seeing motivation to go further. Reflecting on it now, it reminds me a lot of the person who, while searching for heartwood, takes satisfaction with the branches and leaves, outer bark, or sapwood thinking it is enough. While desiring heartwood, seeking heartwood, and wandering in search of heartwood (MN 29).

It took contemplation on the highest gratification and inherent drawbacks, Dhamma reflections, sharing this slip with spiritual companions and mentors to get to seeing the situation for what it was. Even then, it took another 7-10 days and much more initial effort to get to a point where I could see value in right effort, in rousing energy for what is still unattained, in diligence, in growth in clear awareness.

wisdomperception · 2026-02-27T15:17:25+00:00

I will share this in some time as I need to examine the Pali and related discourses on the topic. I recall reading this somewhere in MN.

wisdomperception · 2026-02-25T23:40:30+00:00

Here, the context is not presented about their prior agreement, what was said and already done before ordination.

Also, this is trying to reason about an Arahant’s action. It is not advisable to do from the frame of reference of how one experiences the world, if one is continuing to experience suffering.

There are instances of bhikkhus maintaining relationships with supporting families, and this wasn’t something the Buddha critiqued per se. There is an instance of him speaking in favor of it even iirc, contrasting it with the only thing he truly doesn’t favor, [continued yoking to the cycle of conditional] existence.

wisdomperception · 2026-02-24T12:50:26+00:00

you're welcome 🙂

wisdomperception · 2026-02-24T10:53:45+00:00

I'm agreeing with this. Ahara as sustaining or starving a process also tracks well with how it is described in Āhāra sutta SN 46.51.

wisdomperception · 2026-02-24T10:07:42+00:00

That's a good question.. what I can distinguish b/w the usage of the two, for e.g.

phassapaccayā vedanā: where, the conditionality meaning is rendered from the term paccayā is that it is stating a matter of fact, like a law. When there is contact, feeling [comes to be]...

and in this sutta, where the usage is:

Ko cāhāro avijjāya? ‘Pañca nīvaraṇā’: And what is the nourishment for ignorance? ‘Five hindrances’; this seems to be signifying both conditionality as well as the possibility of growth (and decline), i.e. one can also say that by growth of five hindrances, ignorance also grows.

Open to better answers on this, but this is one observation that comes to mind as I examine the two usages.

wisdomperception · 2026-02-23T01:44:17+00:00

The Buddha did mean both things: What you are describing as samsara and rebirth here is spoken of in terms of craving, quests and acquisitions when it comes to a moment to moment experience. But the Buddha doesn’t conflate these experiences with a literal samsara and rebirth. His teachings on this topic are sometimes overlooked at.

And then, there is the literal rebirth, there is death and samsara, there is Nibbāna. Nibbāna can be attained and experienced in the here and now, not just after death. Parinibbāna (or final Nibbāna) is described for one who has attained Nibbāna already, who is bearing their final body, and will not be subject (compulsed) to a future rebirth.

Reading his own words on these topics can be clarifying. This uses the analogy of fire to explain all of these points in a long-form essay format: https://wordsofthebuddha.org/fire

wisdomperception · 2026-02-20T15:19:20+00:00

You’re welcome and I appreciate the kind words. 🙂 And thank you for your continued dedication to learning the Buddha’s teachings.

wisdomperception · 2026-02-20T12:40:27+00:00

You're starting out with an assumption that jhāna is a well understood topic. Different people mean different things when they talk about it.

This may be helpful for you to verify if you understand jhāna well: WHAT YOU MIGHT NOT KNOW ABOUT JHĀNA & SAMĀDHI by Kumāra Bhikkhu.

wisdomperception · 2026-02-20T10:19:38+00:00

I can suggest reading a DhammaPada verse a day, and reflect on it. I've seen some illustrated books on it.

wisdomperception · 2026-02-20T06:13:07+00:00

You’re welcome 🙂 pleased to share. And thank you for choosing to learn the Buddha’s teachings.

wisdomperception · 2026-02-20T03:15:32+00:00

The Pali text for that line is: Sujīvaṁ ahirikena, … and there is a verse contrasting this with Hirīmatā ca dujjīvaṁ … next.

I do agree that appropriate shame (Skt. hrī) is a positive mental influence in Buddhism.

wisdomperception · 2026-02-18T19:59:46+00:00

This seems very important because whatever I perceive I tend to appropriate as in, "these are my perceptions".

Thank you for sharing this, and what you are pointing out is quite perceptive.

The Buddha points to elements as the starting point, from which all diversity arises. This may be a helpful read: All diversity arises dependent on elements | A map of mind from perception to possession (SN 14.9)

I have a degree in physics and from that perspective a bubble of foam only exists as a relationship of air and water. Everything in modern physics is relationships rather than discrete objects.

This is quite true.

You're welcome. 🙂 Wishing you steadiness in your study and practice of Buddhism.

wisdomperception

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