The Noble Council of Akanittha Brahma Realm was remembered with faith.
During the Nibbana meditation on 14/02/2025 we learned that, if a concept of ‘self’ (attā) arises accompanied by ‘suffering’ (dukkha), then the values of ‘name-and-form’ (nāma-rūpa) arising from such a doctrine descended in suffering, are also embedded in the same suffering. If this does not take place, meaning if one is ignorant of ‘ageing’ (jarā) because of ‘delusion’ (moha), if there is ‘non-penetration’ (appativedha), what will happen to a being with a mind full of ‘lust’ (raga)? What does occur?
It must be understood that delusion (moha) arises surpassing the doctrines of ‘feeling’(vedanā). That is, a doctrine that has not been fulfilled by the Four Noble Truths and has no establishment in them emerges.
As examples of this, doctrines may emerge that is partaking of merit (puññabhāgiya); ripening in the acquisitions(upadhi) by offering alms or doctrines that result from clinging to jhānas, repeatedly establishing in them, immersing in them, and misapprehending them. If one is ignorant in this way, there is no Nibbana. Furthermore, if someone says, “I dwell endowed with virtue,”, but lacks wisdom in it, those doctrines also fall into the same category as described above. If someone says, “I practice meditation,” but lacks wisdom in it, those doctrines too fall into the category where delusion (moha) arrives, surpassing the doctrines of feeling (vedanā).
One should practice ‘wise attention’ (yoniso manasikāra) properly without misapprehending it. For this, as shown in the ‘perception of impermanence’ sutta (anicca saññā sutta), one should properly contemplate ‘arising and passing away’ (samudaya atthaṅgama). How does the ‘four bases of spiritual power’ (Iddhipāda) apply here? As practiced in Nibbāna meditation of 14/02/2025, one should properly practice the doctrine of Tapassi Budu Piya as the doctrine of ‘dependently arising’ (paṭiccasamuppanna).
This is the meditation I did.
If I am to add a little more to this; -
1. This meditation is extremely profound. The opening of the mind happens at the very beginning and continues to remain that way.
2. Seeing ‘ageing’ (jarā), practicing the doctrine shown by Tapassi Budupiya as doctrine of ‘dependently arising’ (paṭiccasamuppanna), and when understanding one should not construct a consciousness (viññāṇa) by using ‘ageing’ (jarā), I heard “Excellent”.
This is what I have to add.