SuttaCentral

The Arahant's mental states


#1

I would like to collect suttas on the above…

As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.

This is called spiritual rapture.
Ayaṃ vuccati, bhikkhave, nirāmisā pīti.

And what is even more spiritual rapture?
Katamā ca, bhikkhave, nirāmisā nirāmisatarā pīti?

When a mendicant who has ended the defilements reviews their mind free from greed, hate, and delusion, rapture arises. This is called even more spiritual rapture.
Yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato, mohā cittaṃ vimuttaṃ paccavekkhato uppajjati pīti, ayaṃ vuccati, bhikkhave, nirāmisā nirāmisatarā pīti.

I would like your contributions!


#2

Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And that mendicant became one of the perfected. SuttaCentral


#3

I will take a wild guess here and assume that ultimate Right Freedom is part of the arahant condition. That is asekkhā sammāvimutti. Here, asekkhā is critical in that it refers to an arahant.

For one of right freedom, wrong freedom is worn away. --DN34

an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. -DN33

With ultimate Right Freedom, ignorance and choices disappear. All speech and actions become Right (i.e. ethical).

Also note that just searching for asekkhā also reveals only these two suttas in SCV and more in SC


#4

I like this:

  1. “Aggivessana, I recall teaching the Dhamma to an assembly of many hundreds. Perhaps each person thinks: ‘The recluse Gotama is teaching the Dhamma especially for me.’ But it should not be so regarded; the Tathagata teaches the Dhamma to others only to give them knowledge. When the talk is finished, Aggivessana, then I steady my mind internally, quieten it, bring it to singleness, and concentrate it on that same sign of concentration as before, in which I constantly abide.”

Mahasaccaka Sutta, MN 36


#5

And what is even more spiritual equanimity? When a mendicant who has ended the defilements reviews their mind free from greed, hate, and delusion, equanimity arises. This is called even more spiritual equanimity. SuttaCentral


#6

I do not say that the breakthrough to the Four Noble Truths is accompanied by suffering or displeasure. Rather, the breakthrough to the Four Noble Truths is accompanied only by happiness and joy. SuttaCentral


#7

AN4.166

“Mendicants, there are four ways of practice. What four?

  1. Painful practice with slow insight,
  2. painful practice with swift insight,
  3. pleasant practice with slow insight, and
  4. pleasant practice with swift insight.

2Of these, the painful practice with slow insight is said to be inferior in both ways: because it’s painful and because it’s slow. This practice is said to be inferior in both ways.

3The painful practice with swift insight is said to be inferior because it’s painful.

4The pleasant practice with slow insight is said to be inferior because it’s slow.

5The pleasant practice with swift insight is said to be superior in both ways: because it’s pleasant, and because it’s swift. This practice is said to be superior in both ways. These are the four ways of practice.”


#8

Only the practice is painful, and if you have jhana it is pleasant practice!


#9

Mind of two Aransnts are the same. Only the bodies are different.


#10

True. The answer to the question whether an Arahant experiences any suffering is below.

They understand: ‘Even this signless immersion of the heart is produced by choices and intentions.’ They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ 12They understand: ‘Here there is no stress due to the defilements of sensuality, desire to be reborn, or ignorance. There is only this modicum of stress, namely that associated with the six sense fields dependent on this body and conditioned by life.’ They understand: ‘This field of perception is empty of the perception of the defilements of sensuality, desire to be reborn, and ignorance. There is only this that is not emptiness, namely that associated with the six sense fields dependent on this body and conditioned by life.’ And so they regard it as empty of what is not there, but as to what remains they understand that it is present. That’s how emptiness is born in them—genuine, undistorted, and pure. SuttaCentral

That sankhara dukkha would disappear as well in an Arahant is applicable to the extent there’s no Self.