The Noble Council of Akanitta Brahma Realm was remembered with faith.
The Nibbana meditation on 25/10/2024 was repeated. During this, the diagram given for the third point that was added at the end of the 22/03/2024 Nibbana meditation was used.
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 the perversion of view, the removal of the perversion of perception (saññā vipallāsa) by using Mandaladhipathi Budu Piya’s dhamma 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 through proper understanding and use it (*1). This is like how one entering the seventh jhāna doesn't take anything as mine.
In this, slide 5 from the Imperturbable Diagrams was recalled. There is no taking it as self. It was understood that what is being done here is also using the same doctrine in another way. That is so. This separation from taking things as self continues from the beginning of using the vanishing phenomena until reaching Nibbana at the end. On further examination, it was learned in the Imperturbable Diagrams slide 4, that existence (Bhavaṃ), property (bhogañca) and after transcending of perception of form (vokāro) is a footing (padaṭṭhānaṃ) for I-making (ahaṃkāra).
I saw that this connects to the window.
That is, existence (bhava) connects with feeling (vedanā) and it is represented by name-and-form (nāma-rūpa) “After transcending of perception of form” (vokāro) which can be represented by the highest value of craving for non-existence (vibhava-taṇhā), that is 8th jhāna. The mind is directed to the one still remaining, that is, main point of clinging to identity view (sakkāya-diṭṭhi), that represents I-making (ahaṃkāra), and the doctrines arise from it is represented by the area that indicates the underlying tendency ‘I am’.
Furthermore, it was understood that the doctrines arising from form (rūpa), from the sperm up to all doctrines containing the four great elements, are represented by beauty (subha) that pulls from the body-tie of misapprehension (parāmāsakāyagantho) to the body-tie of insistence that this is truth (idaṃsaccābhiniveso kāyagantho).
Examined like this, in slide 5,
The three doctrines:
Former delusion (moha) means ‘lived with hate(dosa)’ - Killing (pāṇātipātā )
Ignorance (avijja) at the moment means living with greed - Stealing (adinnādānā)
Sexual misconduct (kāmesumicchācāra) means sensual perceptions (kāmasaññā) – clinging here means adherences (abhinivesa)
were associated with the taintless (anāsava) diagram.
Thus, it can be seen how the ten unwholesome actions (dasa akusala) are connected with greed, hatred, and delusion (lobha, dosa, moha). If it is removed, the Noble Eightfold Path is formed. We have previously examined the removal of the perversion of thought that sees beauty (subha citta vipallāsa) using the Maṇḍalādhipathi Budu Piyā‘s dhamma. Using the Maṇḍalādhipathi Budu Piyā‘s dhamma, after the removal of the perversion of thought that sees beauty (subha citta vipallāsa), and then the removal of the perversion of thought of pleasure (sukha citta vipallāsa), understanding that mere presence of mindfulness is sufficient as stated by the dhamma principle taught by Budu Piyā, it was understood that the heavy load (burden) of navigating through samsara is not coming from feeling (vedanā) to misapprehension (parāmāsa).
After this, right thought (sammā saṅkappa) should be accompanied, and for this, there should not be 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). Here, slide 6 from the Imperturbable Diagrams was recalled. It is only the sadness (domanassa) that results from sensual perception (kāmasaññā). Thus, the Dhamma that results from the cessation of craving remains in the mind one would have nibbana as object and only nibbana as goal.
This is the meditation
To add two more points;
When doing this meditation, remembering the teachings of Maṇḍalādhipathi Budu Piyā, the entire area indicated by the chin, left of the forehead (where mindfulness is), right of the forehead (wisdom) became cool. This was understood knowing both slide 4 from the Imperturbable Diagrams and the area where Maṇḍalādhipathi Budu Piyā's dhamma points are marked are the same. Proceeding to slide 5, the head became luminous like a globe.
On the second day, with the beginning of meditation, there was an effortless circling through each jhāna. When the mind was directed to that state during meditation, it happened again. At the end of meditation, during the repairing, the same circling occurred - it was amazing and miraculous. When asking Budu Piyā about this, he explained that this happens because you had previously developed the Imperturbable (Āneñja-sappāya) dhamma. That is what needs to be added.
Discussion 09/11/2024
Footnotes added during the discussion
(*1) So, to add a little to this, we now know that in the past, beauty (subha) + permanence (nicca) leading to pleasure (sukha), and pleasure (sukha) was dependent on the idea of beauty (subha). This means “dependent”, and one can also apply the meaning of "ākiñcaññaṃ pekkhamāno satimā …" (Contemplating nothingness, mindful, supported by 'there is not…). Perversion of thought of pleasure (sukha citta vipallāsa), comes from depending on the idea of pleasure (sukha). This is why “knowing this, going further should be stopped” is mentioned there. This was lightly revealed in the earlier discussion.