The Noble Council of Akanittha Brahma Realm was remembered with faith.
The 08/11/2024 Nibbana meditation was repeated. Diagram 1 in that meditation relates to feeling.
Diagram 2 relates to the view.
Then diagram 1, b -The removal of ‘perversion of thought of pleasure’ (sukha citta vipallāsa) through removal of a- ’perversion of perception of pleasure’ (sukha saññā vipallāsa). Next diagram 2, c - through the removal of ‘perversion of thought that sees beauty’ (subha citta vipallāsa), the removal of b - ‘perversion of thought of pleasure’ (sukha citta vipallāsa).
At the very point where name-and-form (nāma-rūpa) depicting existence (bhava) is marked in the window, I recalled the removal of existence together with the diagram that marked both the ‘perversion of thought that sees beauty’ (subha citta vipallāsa), and the ‘perversion of thought of pleasure’ (sukha citta vipallāsa).
In there, my mind focused on the line connecting the body-tie of misapprehension and the faculty of life (*1). I contemplated the diagram, ‘without thinking and without exploring’ (Avitakkaavicāra).
Diagram 1 relates to feeling, if it is not happening, that is, if the removal of perversion of thought of pleasure is not happening it allows perception of sensuality which is represented by the aging, feeling, lack of clear comprehension (jarā vedanā asampajāna). Through that proliferation of craving arises. It is well understood that the process carried out by perception of sensuality is removed by the 08/11/2024 meditation.
In the diagram given for ‘without thinking and without exploring’ (Avitakkaavicāra) we know that the perception of ill-will (vyāpāda saññā) will be eliminated by not thinking of going into existence (bhava).
How does the absence of the perversion of thought that sees beauty (subha citta vipallāsa) help in this? Budu Piya said that any perception of ill-will arises due to the change in what was considered as beautiful. That is so. Where there is no beauty, there are no perceptions of ill-will. (*2)
Next, it was investigated how line c is eliminated. Along with the above a and b, and due to being on the path of non-delusion (amoha), volitional formations (saṅskāra) have been removed, we know that perceptions of harming (vihiṃsā saññā) are avoided. Whatever delusion there is, it is connected with the perception of beauty (subha). When the perversion of thought that sees beauty (subha citta vipallāsa) is eliminated, the doctrines of delusion that arise with it are also eliminated with the removal of that perversion. What remains are only the 7th and 8th jhānas in which the perception of beauty may or may not be applicable.
For the cessation of the seventh jhāna, by examining 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) if one practices well with the dhamma of Mandaladhipathi Budu Piya, line 6 coming up to lamentation (parideva) slips away. If the peaceful, well-liberated mind (santa suvimutta citta) that has arisen from seeing the dhamma through the window exists, then no doctrines will flow from lamentation to any direction. Why? Because consciousness is thoroughly convinced of dependently arising (paṭiccasamuppanna).
That is the meditation I did.
Discussion 23/11/2024
Foot notes added during the discussion
(*1) Honestly speaking, I remembered the red arrow at that time.
(*2) To add a bit here, if we smell something unpleasant, we think about things without a bad smell. Through the unattractive (asubha), there is the establishment in the beauty (subha) element. Through darkness, there is the establishment in the light element (āloka dhātu).
Foot notes added at the end of the discussion
So, to add a bit here,
Here, when examining diagram 1 with the line of aging, feeling, and lack of clear comprehension (jarā vedanā asampajāna), the left side of the head opens.