The Noble Council of Akanittha Brahma Realm was remembered with faith.
In the 19/04/2024 Nibbana meditation, the combining of Self (attā) 1 and Self (attā) 2 gives rise to conceit (māna), and the wrong view (micchā diṭṭhi) arises. We discussed that, combined, it is thought it will last. Use the diagram that was given there.
We know that the ‘decision regarding consciousness’ (viññāṇa adhimokkha) is from 4.4 to 5.4. Here, the mind was drawn to the doctrine taught by the Budu Piya that the influence generated at 4.4 is sufficient for the taint of views (diṭṭhi āsava) to occur from the taint of ignorance (avijjā āsava). As mentioned in the Nibbana meditation of 27/12/2024, if one is not skilled enough to stop at point A of the bell-shaped curve, they should have sufficiently nurtured in doctrines to at least stop at point B. That is, a profound dhamma should arise as soon as self (attā) 1 appears. If, with consciousness as condition name-and-form arises (Viññāṇa-paccayā-nāmarūpa), one should be prepared to stop before self (attā) 1 and self (attā) 2 become combined by means of going to self (attā) 2. What is this?
It must be said that this is the ten wholesome states (dasa kusala). The wisdom must be strong enough to prevent covetousness (abhijjhā) from arising. How can this be developed? For this, the sign of non-dispersal (abbyagga nimitta) must be developed and well-nurtured. Taking the example of the saree, although the mind holds onto ‘these colours’, ‘such flowers’ and so on, to prevent from going into a breeding ground, the sign of non-dispersal (abbyagga nimitta) must be nurtured so that the consequences from such colours and flowers emerge and kamma cease. For this, the enlightenment factor of equanimity (upekkhā sambojjhaṅga) that was practiced during the 17/02/2023 Ahaara Sutta- Upekkha meditation must be well-developed.
That is the mediation.
To add a few more points to this,
1. Examining ten wholesome states (dasa kusala); when the second round occurs, killing (pāṇātipāta) has been done. In what way? Things that led to the death of the mind-made body (manomaya kāya) has happened. There are instances where this occurs as a karmic result (kamma vipāka). The same applies to stealing. Take an example of when this occurs as a (karmic) result. Think of it like someone who has nothing to eat, picking up a fallen mango at the root of a tree by the roadside that doesn't belong to him.
2. If a mind-made body (manomaya kāya) arises, its arising (samudaya dhamma) is seen. If there is an external body, its arising (samudaya dhamma) is seen – pavicinati. One investigates thoroughly the arising and passing of both internal and external bodies- pavicarati. Having known the arising and passing, if cessation (nirodha) of it is desired, it falls under the dhamma of parivīmaṃsamāpajjati (makes an investigation of them with wisdom).
Investigates (Pavicinati). Here, it is seeing the arising phenomena (samudaya dhamma) as karmic results (kamma vipāka). Think about how, due to past actions, one may be forced to take rebirth in a mother's womb, even unwillingly. It did not willingly descend into the mother's womb, rather it was drawn into it (*1).
3. When practicing this meditation, while recalling the 1, 2, and 3 mindfulness, a peaceful and well liberated mind (santa suvimutta citta) arose. The Budu Piya said that this occurs as a karmic result of having cultivated previous meditations (*2).
That is what needs to be added.
Footnotes added during the discussion
(*1) So we know that those ten unwholesome states lead to that karmic consequence. The Samma Ditti Sutta shows that.
(*2) For example, 27/12/2024 Nibbana meditation.
Footnotes added at the end of the discussion
One more thing can be added. In the 27/12/2024 Nibbana meditation, stopping at point A by maintaining fruit of attainment was investigated. The 03/01/2025 Nibbana meditation uses the sign of non-dispersal. Enlightenment factor of equanimity (Upekkha Sambojjanga) should have been developed and mastered. This is arriving at fruit of attainment when self (attā) 1 occurs. This is connected with virtue. One who is virtuous sees the arising phenomena as the consequence of lack of virtuousness, as the result of kamma. That means when seeing the drawing into the mother's womb, one should establish oneself in the sign of non-dispersal (abbyagga nimitta) by using the previously cultivated enlightenment factor of equanimity (upekkhā sambojjhaṅga).