The Noble Council of Akanittha Brahma Realm was remembered with faith.
I repeated the 11/10/2024 Nibbana meditation. Self (atta) 1 and Self (atta) 2 join in and having conceited to it forms the wrong view. Once joined, it is thought it exists. After that it is taken as ‘mine’. It is understood with the help of the previous meditations that by way of joining Self 1 and Self 2, the window being formed depicting ‘underlying tendency I am’ (asmiti anusaya) in the diagram 2 of the 20/09/2024 ‘Shantha Suvimutta Citta’ meditation.
It is understood that the beginning of this as ‘with ignorance as condition, volitional formations’ and ‘with volitional formations as condition, consciousness’. The resulting oscillation has impacted. There is a journey of samsara through it. It should be known that the movement has occurred (*1).
The third point added to the 06/09/2024 Nibbana meditation connected with the occurrence of ‘seventh absorption’ (seventh jhana) instance in the 11/10/2024 Nibbana meditation. If the volitional formations due to ignorance as condition break after entering the misapprehension (paramasa), taint of views occurs at 4.4. Travelling up to 4.4 the lower stream reaches taint of views. Compared with this occurrence of travel up to 4.4, permanence (nicca) as perversion of view (diṭṭi vipallāsa) does not exist therein. Even though the taint of views occurs at 4.4, Budu Piya said that more doctrines should be added to become perversion of view. What should be added? Taking it as mine, 5.5 self (atta) is a must. If it is not so, there will be no perversion of view (ditthi vipallasa). What is there to talk about permanence (nicca) as perversion of view (diṭṭi vipallāsa? It is not here.
If beauty (subha) + permanence (nicca) leading to pleasure (sukha), where beauty (subha) is seen as perversion of thought (citta vipallāsa), permanence (nicca) as perversion of view ((diṭṭhi vipallāsa), and pleasure (sukha) as perversion of perception (saññā vipallāsa) have been understood using Mandaladhipathi Budu Piya’s doctrine as given in diagram 2, then a person who understands the non-application of permanence as ‘perversion of view’ as above can easily avoid the birth in the seventh jhana plane. Here, the ‘perception of self’ not becoming the ‘view of self’ can be seen. As if, once the petrol pump is closed, no petrol comes out, the ‘perversion of thought of pleasure’ (sukha citta vipallasa) does not flow from the ‘name-and-form’. It has no supply from volitional formations. The ‘volitional formation’ of closing the petrol pump has been done. That is, there is no need to know through the consciousness that arises from volitional formations as condition (sankhara), that it is not mine.
Why so? Because the perception is suffering.
Here, remembering the avoidance of birth in the eighth jhana plane, thinking that the area depicting the ‘underlying tendency I am’ is viewed as if looking through a window, remember that the highest value of ‘craving for non-existence’ is the birth in the eighth jhana plane. That is saying no to all forms, feelings, and perceptions. However, it is understood that there is still a desire to remain somewhere, as evidenced by the traces of previously dropped links of dependent origination that are still visible. That is, having roamed in samsara for so long, one still has a desire to stay somehow. It is understood that the removal of it should be done. How can it be accomplished by peaceful, well-liberated mind (shantha suvimutta citta)? It is due to letting go of taking samsaric wandering as self (atta), despite our long journey through it. It is pointed out by the peaceful, well-liberated mind (shantha suvimutta citta) that there is suffering as long as you look through the ‘window’ and that it should be descended in that doctrine properly. It should be understood that there is no disparaging therein. There is no disparaging of nibbana. Remember the red arrow in the 09/08/2024 Dhammakaya meditation. If one is taken, then everything outside the nibbana is justified.
That was the meditation I did.
To add a little more to this,
As this meditation removes the perversion of thought that sees beauty (suba citta vipallāsa), it is understood that with the removal of the form value that is like cotton (insubstantiality is meant here) carried in the roaming in samsara so far, one would have nibbana as object and only nibbana as goal. Thus understood, the mind that arises due to views (ditthi) should be thought of as samsara.
Furthermore, thinking of the highest value of ‘craving for non-existence’, that is the birth in the eighth jhana plane, it was understood that the perversion of thought that sees beauty (suba citta vipallāsa) and ‘perversion of perception of pleasure’ (sukha saññā vipallāsa) are the highest value of the doctrines (dhamma) represented by the name-and-form of the window. Likewise, marking the ‘body-tie of misapprehension’ as the main place where clinging to the ‘identity view’ (sakkaya ditti) is also understood. That is the highest value of what has been wrongly tied (grantha) is the clinging to the ‘identity view’.
That is what was to be added.
Discussion 26/10/2024
Footnotes added during discussion
(*1) So, at that moment, it appears to me like a gypsy’s (nomad) life, that is, going from one existence to another existence."
Notes added at the end of the discussion
To this, it can now be shown another beautiful doctrine.
Mark the following words mentioned in this meditation with yellow colour
1. Self 1 (atta 1) 1 and Self 2 (atta 2) join in
2. The window being formed
3. (subha) is seen as perversion of thought (citta vipallāsa)
4. Pleasure (sukha) as perversion of perception (saññā vipallāsa)
5. Remember that the highest value of ‘craving for non-existence’ is the birth in the eighth jhana plane.
6. It is understood that there is still a desire to remain somewhere.
7. Having roamed in samsara for so long, one still has a desire to stay somehow.
Next mark the following words in blue
1. If it is not so, there will be no perversion of views (ditthi vipallasa)
2. Mandaladhipathi Budu Piya’s doctrine
3. Can easily avoid the birth in the seventh jhana plane
4. It is due to letting go of taking samsaric wandering as self (atta), despite our long journey through it
5. It should be understood that there is no disparaging therein
Then follow the text marked in yellow to see how that suffering originates and follow the text marked in blue to see how the suffering ceases. This means, one dwells contemplating the nature of origination and vanishing (samudayavayadhammanupassi va viharathi). It is so. You may have heard, one abides contemplating both the nature of origination and vanishing in the body (samudayavayadhammanupassi va kayasming viharati), one abides contemplating both the nature of origination and vanishing in mental objects (samudayavayadhammanupassi va dhammesu viharati). Once how the nature of origination in the body and once how the nature of vanishing in the body, contemplating repeatedly in various ways. It is shown in the Sathara Satipattana Sutta the origination in the doctrines (dhamma), and sometimes the vanishing in the doctrines, and having seen thus one abides contemplating doctrines in mental objects. Then, we now learn here that this meditation is called origination and vanishing.
Then this meditation, this is very beautiful. Recalling the seventh jhana instance of this meditation, from the occasion when the face being felt with pleasure to when contemplating, beauty (subha) + permanence (nicca) leading to pleasure (sukha), where beauty (subha) is seen as perversion of thought (citta vipallāsa), permanence (nicca) as perversion of view ((diṭṭhi vipallāsa), and pleasure (sukha) as perversion of perception (saññā vipallāsa) using Mandaladhipathi Budu Piya’s doctrine the attainment of the seventh jhana is well felt. When I was happy that it was so, I attained the sixth jhana again, and when contemplating, by beauty + permanence, pleasure’ again, I switched back to the seventh jhana and became serious a number of times. Thus, the skillfulness of switching between 6 and 7 also occurred by these doctrines.
That is what needs to be added.