Dejection and Sensuality

Following Suttas have which might fit what you are looking for:

• Loka,dhamma Sutta 2

when _____ comes to an uninstructed worldling, he does not reflect thus: „Now, this loss has arisen to me, but it is impermanent, unsatisfactory, subject to change.‟ He does not understand it as it really is.

...

when _____ comes to a wise noble disciple, he reflects thus: „Now, this gain has arisen to me, but it is impermanent, unsatisfactory, subject to change.‟ He understands it as it really is.

• Gaddula,baddha Sutta 1

bhikshus, the uninstructed worldling [ignorant ordinary] person, who has no regard for the noble ones and is unskilled and undisciplined in the Dharma of the noble ones, who has no regard for the true individuals and is unskilled and undisciplined in the Dharma of the true individuals,

regards form as the self, or the self as possessing form, or form as in the self, or the self as in form;

...

an instructed noble disciple, who has regard for the noble ones and is skilled and well disciplined in their Dharma of the noble ones, who has regard for the true individuals and is skilled and well disciplined in their Dharma of the true individuals,

does not regard form as the self, or the self as possessing form, or form as in the self, or the self as in form;

...

• Mahā Mālunkyā,putta Sutta

an uninstructed worldling [ignorant ordinary] person, who has no regard for the noble ones and is unskilled and undisciplined in their Dharma, who has no regard for the true individuals and is unskilled and undisciplined in their Dharma,

(1) dwells with a mind obsessed and overcome by self-identity view, and he does not understand, according to reality, the escape from the arisen self-identity view.

...

an instructed noble disciple, who has regard for the noble ones and is skilled and well disciplined in their Dharma, who has regard for the true individuals and is skilled and well disciplined in their Dharma,

(1) does not dwell with a mind obsessed or overcome by self-identity view, and he does understand, according to reality, the escape from the arisen self-identity view.

...

• Assutava Sutta 2

But, bhikshus, as regards to what is called „mentation [thought],‟ or „mind,‟ or „consciousness,‟—the uninstructed worldling is unable to be revulsed towards it, unable to be dispassionate towards it, unable to be freed from it.

...

As such, bhikshus, the instructed noble disciple closely and wisely attends to dependent arising itself, thus:

Imasmiṁ sati, idaṁ hoti; „When this is, that is;

imass’uppādā, idam uppajjati. with the arising of this, that arises.

Imasmiṁ asati idaṁ na hoti; When this is not, that is not;

imassa nirodhā idaṁ nirujjhati. with the ending of this, that ends.‟

Bhikshus, dependent on pleasant contact, a pleasant feeling arises. With the ending of the pleasant contact, the pleasant feeling that arose in dependent on that pleasant contact, ceases, is stilled.

Bhikshus, dependent on painful contact, a painful feeling arises. With the ending of the painful contact, the painful feeling that arose in dependent on that painful contact, ceases, is stilled.

Bhikshus, dependent on neutral contact, a neutral feeling arises. With the ending of the neutral contact, the neutral feeling that arose in dependent on that neutral contact, ceases, is stilled.

• Sall’atthena Sutta

Bhikshus, when the uninstructed ordinary person is touched by a painful feeling, he sorrows, grieves, laments, beats his breast, becomes confused. So he feels two feelings: the bodily and the mental.

...

Bhikshus, when the instructed noble disciple is touched by a painful feeling, he does not sorrow, or grieve, or lament, or beat his breast, or become confused. So he feels (only) one feeling: the bodily, not the mental.

.

When touched by a painful feeling, he delights in sensual pleasure. Why is that so?

Because, bhikshus, the uninstructed ordinary person knows no other escape than through sensual pleasure.

...

When touched by a painful feeling, he delights not in sensual pleasure. Why is that so?

Because, bhikshus, the instructed noble disciple knows escape other than through sensual pleasure.

Being contacted by painful feeling, he seeks delight in sensual pleasure. For what reason? Because the uninstructed worldling does not know of any escape from painful feeling other than sensual pleasure.

SN 36.6