The Noble Council of Akanittha Brahma Realm was remembered with faith.
The removal of ‘perversion of thought of pleasure’ (sukha citta vipallāsa) through removal of ’perversion of perception of pleasure’ (sukha saññā-vipallāsa) has been previously discussed. There, knowing the arising phenomena of ‘perception of pleasure’ (sukha saññā), that is knowing ‘beauty’ (subha) + ‘permanency’ (nicca) leads to ‘pleasure’ (sukha), removal of ‘perversion of thought of pleasure’ (sukha citta vipallāsa) occurs (*1). See the first diagram.
It is marked in the given diagram 1, that b -The removal of ‘perversion of thought of pleasure’ (sukha citta vipallāsa) through removal of a- ’perversion of perception of pleasure’ (sukha saññā vipallāsa).
In the Nibbana meditation of 25/10/2024, 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). We have learnt that for this, having mindfulness alone is sufficient. This is the mindfulness (sati) regarding “ Even I takes a different one, it will be the same”, along with mindfulness beauty (subha) + ‘permanency’ (nicca) leads to pleasure (sukha). It is the ‘faculty of life’ (jivitha indriya) that helps in “Even I takes a different one, it will be the same”. It has reached a state where the difference in the values that have come cannot be perceived. (*2)
Here we give you a second diagram.
It is shown here that through the removal of c - ‘perversion of thought that sees beauty’ (subha citta vipallāsa), the removal of b - ‘perversion of thought of pleasure’ (sukha citta vipallāsa).
Similarly, a third diagram has also been given.
It is shown in here that after the removal of a- ‘perversion of perception of pleasure’ (sukha saññā vipallāsa) and c- ‘perversion of thought that sees beauty’ (subha citta vipallāsa), then the removal of b-‘perversion of thought of pleasure’ (sukha citta vipallāsa).
If so, it appears that after removal of a- ‘perversion of perception of pleasure’ (sukha saññā vipallāsa) and c- ‘perversion of thought that sees beauty’ (subha citta vipallāsa), then the removal of b- ‘perversion of thought of pleasure’ (sukha citta vipallāsa) occurs. I investigated whether the ‘faculty of life’ (jīvitha indriya) is the problem here. Budu Piya said ‘it is so’. Budu Piya said when there is no provision through that (faculty of life), thereupon b - perversion of thought of pleasure’ (sukha citta vipallāsa) will not enter misapprehension (parāmāsa).
Keeping this in mind and repeating the Nibbana meditation of 01/11/2024, at the same place in the window, where name-and-form (nāma rūpa), representing existence (bhava) is marked, mark ‘perversion of thought that sees beauty’ (subha citta vipallāsa) and ‘perversion of thought of pleasure’ (sukha citta vipallāsa). See the diagram 4.
Why is ‘perversion of thought of pleasure’ (sukha citta vipallāsa) marked here? In the Nibbana meditation of 18/10/2024, it was investigated, that the highest value of the doctrines represented by name-and-form, are ‘perversion of thought that sees beauty’ (subha citta vipallāsa), and perversion of perception of pleasure’ (sukha saññā vipallāsa). Since existence (bhava) is included here, to represent the doctrines that arise with it, ‘perversion of thought of pleasure’ (sukha citta vipallāsa) is used here. What doctrines? The cravings that lead us through saṃsāra are the doctrines.
1) Existence – when ‘perversion of thought that sees beauty’ (subha citta vipallāsa), and perversion of perception of pleasure’ (sukha saññā vipallāsa) doctrines are absent, then 2)- ‘transcending the perception of form’ (vokāra), can be removed. Here one must have mindfulness as in diagram 2. Thereby, removal of ‘perversion of thought of pleasure’ (sukha citta vipallāsa) takes place. After removing ‘transcending the perception of form’ (vokāra), 3) the burden (heavy load) carried through samsara is not coming from feeling to misapprehension. If the burden (heavy load) carried through samsara is not coming from feeling to misapprehension, then ‘misapprehension’ (parāmāsa) and ‘insistence that this is the truth’ (idaṃsacca) will not be together. Here perception of sensuality (kāmasaññā) does not hold. That itself is Nibbana. It is only the sadness (domanassa) that results from perception of sensuality (kāmasaññā).
This is the meditation I did.
If I am to add another thing to this,
Diagram 1 is connected with ‘feeling’ (vedanā). Diagram 2 is connected with ‘view’ (diṭṭhi). This is what I have to add.
Discussion on 23/11/2024
Notes added after the discussion
(*1) So here, in this diagram, knowing this is how a- ‘perversion of perception of pleasure’ (sukha saññā vipallāsa) was formed, that means, pleasure is formed from ‘beauty’ (subha) + ‘permanence’ (nicca), and the meaning of this can be seen as “Contemplating nothingness, mindful, supported by 'there is not,' (ākiñcaññaṃ pekkhamāno satimā…)”.
(*2) so here it becomes like that if one does not regard perception (saññā) as mine.