Greetings JC, all,
One thing that came to mind reading this sutta, was that jhana, and seeing the conditioned (and thus, subject to disturbance) nature of even the most blissful conditioned mindstates, is an important factor in the renunciation of sense-desires.
Insight meditation is great for experientially realising the realities of anicca and anatta, but to what extent is dukkha directly realised by such methods? Is it just inferred (i.e. it is anicca, therefore it is dukkha... it is anatta, therefore it is dukkha) or is it direct... and if direct, how comprehensive is it and how representative of the full gamut of potential objects of sense desire?
To realise experientially why
dukkha is inherent in all
conditioned existence, I suspect one may need to experientially see the dukkha inherent in even the most blissful conditioned mindstates for themselves. Otherwise, bliss (be it sensory or jhanic) will always be a temptation, and true renunciation of the senses will be more difficult. I think this is why we see this 'boilerplate' jhana talk repeated so often throughout the Sutta Pitaka.