The Noble Council of Akanittha Brahma Realm was remembered with faith.
I repeated the 20/12/2024 Nibbāna meditation.
1) The mind was directed to the doctrine that the stopping at point A of the bell shaped curve, should be a strong stoppage as mentioned in the third point of the 06/12/2024 Nibbāna meditation.
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. That is, through right speech (sammā vācā), one must first remove the result that was created by wrong speech (micchā vācā)(*1). After that, the removal of wrong thought (miccā sankappa) occurs through establishing oneself in the thought of suffering. The components of train by higher thought (adhicittasikkha) that help with this should be provided through the doctrines mental fixity (appanā) and mental transfixion (byappanā). It shows that whatever jhāna one enters into, there is suffering in it- this becomes the foundation for right concentration (Samma Samadhi).
2) As discussed during the 13/12/2024 Nibbāna meditation, the mindfulness that the first column in the dukkha table should not occur which was used in the principle of focused awareness (cetaso abhiniropanā), maintains right liberation (Sammā Vimutti) unwaveringly. Before this, right knowledge (samma ñana) must arise. How does it arise?
Whatever dhamma that was examined to prevent the first column of the dukkha table from occurring, it contains Right knowledge (samma ñana). Why is so?.
Examine the fourth row of the dukkha table. Remember the doctrine of coming to the first column where passion of delight (nandīrāga) is marked, starting from “is it befitting to regard the I-making perception (ahankara sañña) as mine”. It mentions that one should keep in mind that the pleasure (sukha) value has been assigned to the form (rupa). If this pleasure (sukha) value is removed through the method mentioned in point 1 above, one person achieves right knowledge (samma ñana) while another values the cessation (nirodha).
What has the first person, the one who achieved right knowledge (samma ñana), strengthened? What was developed? He practiced renunciation (nekkhamma). He developed renunciation. That means the thought of renunciation is strong.
Why does the second person value cessation (nirodha)? It happened because the speed at which the dhamma points arose was intense. He is not eager to think any further. That is why.
That is the meditation
To add a little more to this.
Further investigation was done regarding the point that the components of train by higher thought (adhicittasikkha) that help with this should be provided through the doctrines mental fixity (appanā) and mental transfixion (byappanā).
1. The 25/01/2020 Nekkamma (renunciation) meditation demonstrates that thinking (takko) means "If one has taken any doctrine as self that does not lead to Nibbana, one should think about abandoning it”.
2. Appanā is referred to as mental fixity. What is appanā? The mind settles into that task. That means one is determined to find the Buddha. The mind settles into examining the Sutta Pitaka. If someone were to say, "Don't go into those things," even then, one continues to examine the Sutta Pitaka. Think about the wisdom acquired via listening (sutamayī paññā). From this point, the path of non-greed (aloba) begins.
3. What is vyappanā? It is called mental transfixion. It means settling the mind into what needs to be accumulated for that task. For example, after studying the suttas, gathering what parts one can discover through one's own effort. Discovering that the first column in the dukkha table should not occur. Think about the wisdom by means of thinking (cintāmayi pañña). From this point, the path of non-hate (adosa) begins.
4. What is focused awareness (cetaso abhiniropanā)? It means keeping the dhamma parts necessary for this matter, well established in mindfulness. Mindfulness is established that the first column of 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. Think about the wisdom by means of development (Bhāvanāmayi pañña). From this point, the path of non-delusion (amoha) begins. This becomes clear when compared with the definition of non-delusion (amoha): " Nibbānaṃ ratanaṃti karitvā acchariya-bhāvena atulaṃ Nibbāna is the incomparable jewel, Nibbana is marvellous and unmeasurable”.
Doing this meditation, a luminous, radiant sensation is experienced throughout all the muscles of the face including the eyes. The Budu Piya mentioned that this light is visible to the Brahmas residing in Akaniṭṭha realm (the highest Pure Abode).
That's what needs to be added.
Discussion 04/01/2025
Footnotes added during the discussion
(*1) If we were to add something here: If one has previously said that eating a fried potato dish was good and pleasurable, now one should feel shame about it. Sense of shame (hiri) and fear of wrong doing (ottappa) should arise.