The Noble Council of Akanittha Brahma Realm was remembered with faith.
The 06/12/2024 Nibbāna meditation was repeated. Before the meditation, the 25/01/2020 Nekkamma (renunciation) meditation was thoroughly reviewed. Having started the meditation, and when expressing gratitude to the Budu Piyawaru and devas; the worlds, brahma realms, and even the 8 jhāna plane became visible, as if they were being observed from above. During this time, the mindfulness that arose due to the two factors; mental transfixion (vyappanā) and focused awareness (cetaso abhiniropanā) from the 25/01/2020 Nekkamma (renunciation) meditation was present.
To recall again, what is vyappanā? It is called mental transfixion. It is the settling of the mind into something that needs to be collected or collated for the task. For example, the collating of dhamma parts that can be found by studying suttas, through one’s own effort. Finding that the first column in the dukkha table should not occur.
What is focused awareness (cetaso abhiniropanā)? It means keeping the dhamma parts necessary for this matter, well established in mindfulness. Cultivate mindfulness that the first column in the dukkha table should not occur. It is shown here that it shouldn’t be like what is described in the metaphor about mindfulness that is like one’s lap. For some, mindfulness is like where there is something in their lap while sitting, but when they stand up, all of it falls. It shouldn’t be like that.
When the above worlds, brahma realms, and even the 8 jhāna plane became visible, the mindfulness that the first column in the 'dukkha table' should not occur, remained. In the meditation, after contemplating on the development of body (bhāvitakāyā) and development of virtue (bhāvitasīlā) parts, the development of mind (bhāvitacittā) part was contemplated.
Development of mind (bhāvitacittā) -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.
Here, focused awareness (cetaso abhiniropanā) keeps the necessary dhamma parts for right thought (sammā sankappa) firmly in mindfulness. When recalling that mindfulness should be cultivated that the first column in the dukkha table should not occur the mind was luminously and expansively open towards all worlds, and did not establish itself in any doctrine. Staying like this for a while, the Budu Piya said; “if you remain in this state for seven minutes, you will attain Nibbāna”.
That is the mediation.
To add one more point to this,
At the beginning, when the worlds, brahma realms, and even the 8th jhāna plane became visible as if they were being observed from above, when knowing this as the fourth jhāna plane - I was positioned above it, and when knowing the 8th jhāna plane- I was positioned above it. However, there was no decent into these planes.
That is what needs to be added.
Discussion 21/12/2024
Notes added during the discussion
Adding another point, when further examining how verbal formations (vacī sankhāra) operate in the subject of the elements (dhātu), having not praised the sambol (a spicy Sri Lankan condiment made of coconut scraping), and having gone to formless absorptions (arūpa jhāna), there are no initial thought and sustained thought (vitakka-vicāra). When seeing forms again, seeing sambol, there the kamma has faded away. This way the absence of verbal formations and the process of becoming accustomed to the absence of the verbal formations must be understood. Comparing with the Buddha's time, consider the hindrance caused by verbal formations we hear today through radio, TV, mobile phones, etc. Giving value to these sounds is not a practice for getting used to the absence of verbal formations. There is no fading away of kamma. Moreover, studying the Sutta Pitaka is for establishing in the thought of suffering (dukkha). What we frequently hear through radio, TV, mobile etc. is for establishing in the thought of pleasure (sukha).
This is what needs to be added.
An extract from 25/01/2020
1. What is thinking (takko) - If one has taken any doctrine as self that does not lead to Nibbana, one should think about abandoning it. For example, someone who is attached to a certain doctrine that leads to meditative attainments (samāpatti) thinks about removing that attachment. In mundane sense, if someone who does consume alcohol thinks about giving it up.
2. Next, what is the directed thinking (vitakko) here? One thinks about what should be done to remove that doctrine. For example, thinking about not getting attached to meditative attainments (samāpatti). One may attain meditative attainments (samāpatti) but does not cling to it. He thinks that meditative attainment will not last. Now, if you look at it mundanely, you wouldn't go to a place where people drink alcohol. If you did, you'd have to drink.
3. Next, what is the thought (saṅkappo -intension, resolve) here? For this, the mind is directed towards the task of meeting someone or learning from them. For example, one thinks that one should go and find the Buddha. Or else one thinks that the Sutta Pitaka should be studied. A man who drinks alcohol thinks he's going to meet a psychologist..
4. What is mental fixity (appanā)? The mind settles into that task. That means the mind is drawn to seek the Buddha. The mind settles into examining the Sutta Pitaka. If someone tells you not to go there, even if they say so, one still examines the Sutta Pitaka.
5. Next, what is mental transfixion (byappanā)? It is the settling of the mind into something that needs to be collected or collated for that task. For example, the collating of dhamma parts that can be found by studying suttas, through one’s own effort. One discovers that the first column in the dukkha table should not occur.
6. What is focused awareness (cetaso abhiniropanā)? It means keeping the dhamma parts necessary for this matter, well established in mindfulness. Cultivate mindfulness that the first column in the dukkha table should not occur. It is shown here that it shouldn’t be like what is described in the metaphor about mindfulness that is like one’s lap. For some, mindfulness is like where there is something in their lap while sitting, but when they stand up, all of it falls. It shouldn’t be like that.
7. Next, verbal formations (vacīsaṅkhāro), it means experiencing the truth of what the Tathagata said; that suffering arises due to craving. When examining this thoroughly, where there is the lack of clear comprehension (asampajañña), one clearly understands that there is suffering (dukkha), not pleasure (sukha), and one has Nibbāna as object and only Nibbāna as goal.