The Noble Council of Akanittha Brahma Realm was remembered with faith.
The 22/11/2024 Nibbana meditation was repeated. There, we learnt that, If one properly practices Maṇḍalādhipathi Budu Piyā’s dhamma, that is, when one experiences not going towards feelings (vedanā), by knowing perception (saññā) as suffering, there doctrines do not establish for entering misapprehension (parāmāsa). If doctrines do not establish for entering misapprehension, then if there is any deficiency or reduction in the flow of dhamma from misapprehension (paramasa) to ‘insistence that this is truth’ (idamsachcha), it is possible that dhamma flowing from line 6 is occurring at this time to fill and compensate for this deficiency.
If certain doctrines flow through line 6 due to path 1, and if those doctrines carried on one's shoulders by conceit and arrive at area 2, if there is descent into it, then there is no release from covetousness (abhijjhā). To understand this, refer to the diagam given during the Sankappa Raga 1 meditation on 22/01/2014. Look at area D there. One must stop descending there with hatred. For this, identity view (sakkāya diṭṭhi) must be removed.
How does looking through the window help with this? Looking through the window first leads to the removal of volitional formations (sankhāra) that arise with ignorance (avijjā) as condition. Secondly, if the doctrines “after transcending of perception of form (vokāro) is removed”, then the doctrines that would enter “ insistence that this is truth” (idaṃsacca) from volition (cetanā) do not flow. One does not have volition (cetanā). conceit (māna) does not arise.
Isn't what remains the misapprehension (parāmāsa) that clings to identity view (sakkāya diṭṭhi)? Yes, it is so. We know that this can only be removed through the pure Four Noble Truths. How does the window help with this? When there is the base of spiritual power due to desire (chanda iddhipāda) to remove area 2 that arises due to conceit (māna), doctrines do not enter body-tie of misapprehension (parāmāsakāyagantho) for that very reason. That base of spiritual power must be nourished to that very extent.
If the realisation of the Four Noble Truths is firmly established in this manner, only then misapprehension (parāmāsa) can be avoided, and through that, one would have nibbana as object and only nibbana as goal.
That is the meditation.
To add more points to this:
1. If there is removal of volitional formations (saṅkhāra) that arise with ignorance (avijjā) as condition, then that is sufficient to stop the flow through line 6.
2. If the doctrines “after transcending of perception of form (vokāro)” is removed, then the doctrines that would enter the “insistence that this is truth” (idaṃsacca) from volition (cetanā) do not flow. One does not have volition (cetanā). Conceit (māna) does not arise. Therefore, this is sufficient to stop the flow through line 5.
3. Because volitional formations are discarded through the base of spiritual power due to desire (chanda iddhipāda), it stopped volitional formations from entering the misapprehension (parāmāsa) from lamentation (parideva), through line e. This way, hate (doṣa) arising through delusion (moha) is prevented. Moreover, it is not eager to declare perception (saññā) as pleasurable (sukha). When there is no declaring perception as pleasurable, hate (doṣa) arising due to greed (lobha) is prevented.
Through the above mentioned dhamma points 1, 2, and 3, one can prevent entering misapprehension (parāmāsa), and through this very means, one would have nibbana as object and only nibbana as goal.
4. Moreover, thinking about area 2 due to conceit (māna) and area 6 related to the underlying tendency to greed for sensual desire (kāmarāgānusaya), bonding due to craving for sensual desire (kāmataṇhā), pleasure is felt in both cheeks while the middle of the forehead distinctly experiences the fruit of attainment. This is the presence of liberation of mind through appreciative joy (muditā cetovimutti) together with the fruit of attainment and as long as this understanding remains, there is no deterioration from this state. For this, merely having mindfulness of these three doctrines namely, area 2 due to conceit (māna), area 6 underlying tendency to greed for sensual desire (kāmarāga anusaya), and craving for sensual desire (kāmataṇhā) is sufficient. That is what needs to be added.