The Noble Council of Akanitta Brahma Realm was remembered with faith.
What should be done to avoid taking a long journey from point 4.4 to birth (jāti)? On what foundation should one remain? In the 13/09/2024 Nibbāna meditation, we used the diagram given for the third point that was added at the end of the 22/03/2024 Nibbāna meditation.
There it was learned that underlying tendency ‘I am’ (asmiti anusaya) can be eliminated by ‘Noble Right Concentration’ (ariya sammā samādhi), where the ‘Noble Right Concentration’ is accompanied by the other seven factors of the Noble Eightfold Path. How can the factors from right view (sammā diṭṭi) to right mindfulness (sammā sati) be accompanied.
As shown in the 18/10/2024 Nibbāna meditation, it must be said that only dwelling whereby repeatedly contemplating the nature of origination and vanishing (samudayavayadhammanupassi), these factors from right view to right mindfulness be accompanied. This is so.
Within right mindfulness (sammā sati), the aspect of origination and vanishing (samudayavayadhamma) is included. For this, having examined 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) and as mentioned there, one should understand and remain mindful of the removal of perversion of view (diṭṭhi vipallāsa), the removal of perversion of perception (saññā vipallāsa) by using the dhamma of Mandaladhipathi Budu Piya and from this itself the removal of perversion of thought of pleasure (sukha citta vipallāsa).
That is, one should know what lies ahead well and stop taking as self, and use it. This is like how one entering the seventh jhāna doesn't take anything as mine. Through practicing the Mandaladhipathi Budu Piya’s dhamma, the removal of the perversion of thought that sees beauty was examined earlier. Budu Piya said that after removing the perversion of thought that sees beauty (subha citta vipallāsa), one can remove the perversion of thought of pleasure (sukha citta vipallāsa). For this, having mindfulness alone is sufficient.(*1)
For this, one should be well-established in the ten wholesome states (dasa kusala) prescribed by the Tathagatas, and should strive to maintain them. In this way, the three factors - virtue (sīla), right effort (sammā vāyāma), and right mindfulness (sammā sati) - are accompanied first. See the given Taintless (anāsava) diagram.(*2)
After this, right thought (sammā saṅkappa) should be accompanied, and for this, there should not be the perversion of thought of pleasure (sukha citta vipallāsa), and one must be well-established in this, firmly grounded in the desisting (ārati), abstaining (virati), and refraining (paṭivirati).(*3) This was discussed in the 09/02/2017 Nibbāna meditation. One should abandon the idea that I will live with the bliss of jhāna.
Only through right view (sammā diṭṭi) developed this way, the phenomena that arise from abandoning, become absorbed into right concentration (sammā samādhi). What is abandoned? The phenomena that occur due to the abandoning of craving (taṇhā) - namely the lightness of mind, lessening of suffering - become absorbed into the concentrated mind. If there is repeated establishment in this, there is Nibbāna.
This is the meditation I practiced.
Discussion 09/11/2024
Footnotes added during the discussion
(*1) So here I have written that the heavy load (burden) of navigating through samsara is not coming from feeling (vedanā) to misapprehension (parāmāsa).
(*2) So in this, we have been given three rounds. These three rounds are given because they relate to that diagram. Don't assume that all these three rounds come at this stage.
(*3) So this appears to be the second round, renunciation (nekkhamma).