The Noble Council of Akanittha Brahma Realm was remembered with faith.
Whatever doctrine is held in the mind through the development of body (bhāvitakāya), development of virtue (bhāvitasīla), and development of mind (bhāvitacitta), a similar doctrine is maintained through the ‘window’. Use the diagram given in 08/11/2024 Nibbāna meditation.
1. There is a renunciation due to the right livelihood (sammā ājīva) through the development of body (bhāvitakāya), and such a doctrine arises with the renunciation of the ‘existence’ (bhava) of the window. The removal of ‘beauty element’ (subha dhātu) influences this. Similarly, the removal of ‘beauty element’ (subha dhātu)) also influences the maintenance of right livelihood (sammā ājīva).
2. There is a renunciation due to right speech (sammā vācā) and right effort (sammā vāyāma) through the development of virtue (bhāvitasīla), that is, there is non-establishment in verbal misconduct occurs with ‘effort aroused’ (āraddha-viriya), similarly, a doctrine accompanied by right concentration (sammā samādhi) arises with the abandonment of “after transcending of perception of form” (vokāro). This is like, looking at form (rūpa) after abandoning formless jhana (arūpa jhāna) and abandoning its permanence. In this, the ‘form that is like cotton (insubstantiality is meant here) is prevented from being accompanied by initial thought and sustained thought (vitakka-vicāra). This is understood through investigation of the sensual element (kāma dhātu).
Elements (dhātu) can be understood as a stream (flow). Thinking this way, the sensual elements (kāma dhātu) can be understood as the process that leads to the flowing of stream being maintained with sensual objects. It is connected with volitional formations (saṅkhāra). Due to sensual elements (kāma dhātu), perceptions of sensuality (kāma saññā) arise. The Budu Piya said that there, within perception of sensuality (kāma saññā), the attention (manasikāra) with perceptions of pleasure (sukha saññā) that arose through the process will remain.
From this, there arises “sensual thoughts” (kāma-vitakka), and it seeks compatibility therein. That is, it searches whether there is or isn't compatibility with the retained attention (manasikāra) associated with perceptions of pleasure (sukha saññā). This leads to seeking methods to maintain this acquired pleasure in a better way. This occurs through the steering of “sustained sensual thoughts” (kāma vicāra). It has a range that can be taken. Thinking beyond this range itself, leads to “ill-will thoughts” (vyāpāda vitakka).
Thus examining, the seeking of methods to better maintain acquired pleasure through steering of “sustained sensual thoughts” (kāma vicāra) is connected with going into existence (bhava). If there is an excessive descent into “sustained sensual thoughts” (kāma vicāra), that itself can be defined as going into existence (bhava). Therefore, it is well understood that through the removal of going into existence (bhava), perceptions of ill-will (vyāpāda saññā) will cease.
Through right speech (sammā vācā), one does not seek methods to maintain this acquired pleasure in a better way. Thus, the cessation of sustained thoughts (vicāra) itself is included in right speech (sammā vācā). Use the noble right speech.
“And what is the right speech that is noble, without effluents, transcendent, a factor of the path? The desisting (ārati), abstaining (virati), and refraining (paṭivirati), abstinence (veramani) of the four forms of verbal misconduct in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. This is the right speech that is noble, without effluents, transcendent, a factor of the path.”
Lying says there is pleasure. If one is to refrain from it, it's like refraining with knowing that it is suffering. Harsh speech says sadness is good. Refraining from it is like refraining from sadness. Thinking in this way itself leads to the abandoning of “sensual thoughts” (kāma vitakka). Why? Because it is known that it is only the sadness (domanassa) that results from perception of sensuality (kāmasaññā).
3. Development of mind (Bhāvitacitta) -Through right thought, when any thinking (thakko), directed thinking (vithakko) are established for “beautiful” (subha), the verbal formations of right thought should be powerful enough to declare this as suffering. Whatever thought (sankappa) exists there, it should be powerful enough to establish itself in the thought of suffering (dukha sankappa). The mental fixity (appanā) and mental transfixion (vyappanā) doctrines are established carrying this very meaning of suffering. Thus, the doctrines that form the foundation for right concentration become established.
Should the dependent arising (paticcasamuppanna) that volitional formations arise with ignorance as condition (Avijjā paccayā saṅkhārā) be included with the above three doctrines, that itself is Nibbāna. (*1)
That is the mediation I did.
To add a little more to this,
Just as in the Potaliya Sutta where one abandons the mind-made body to take sperm, similarly, having understood through this meditation how verbal formations operate in the subject of the elements, and realising that the virtue (sīla) of the Noble Eightfold Path connects with the elements themselves, the profoundness of the Tathagata's Noble Eightfold Path is now understood. The simile of the burning grass torch is also well understood; seeking methods to maintain the acquired pleasure in a better way. Here, the process that leads to the flow is ignited with the sensual objects. Use that burning in terms of the process.
When recalling the development of body (bhāvitakāya) part, there is a pleasurable sensation in the cheeks, and this pleasure is also felt in the eyes. When recalling the development of virtue (bhāvitasīla) part, light radiates from the face. When contemplating the development of mind (bhāvitacitta) part, the entire face enters a peaceful, pleasurable state. There is no disparaging (palāsa) here, and this is the right concentration (sammā samādhi). When repairing, this is remembered, and again the entire face returns to that peaceful, pleasurable state. This state can be achieved merely by remembering how it arose. The Budu Piya advised not to do this frequently.
Through this meditation, about 700 beings will attain Nibbāna.
That's what needs to be added.
Discussion 21/12/2024
Notes added during the discussion
(*1) So if we add a bit more to this, this includes dependent arising (paticcasamuppanna). It is like the dhamma shown by the Maṇḍalādhipathi Budu Piyā. Though it starts small, it contains a vast meaning. It has been proven conclusive. Lying says there is pleasure. If separation from it occurs, just as the separation from it is from knowing it as suffering, similarly dependent arising is understood. That is, if removed from it, suffering is removed. It's like there is no craving for feeling, if one does not go to a place where rabbits are slaughtered.