The Noble Council of Akanitta Brahma Realm was remembered with faith.
I investigated the case where ‘Final Nibbana’ (Parinibbana) is not possible, stated in added point 1 of the 11/04/2025 Nibbana meditation. An examination was made as to how ‘perceptions’ (saññā) descent into field of ‘elements’ (dhatu) if 1- ‘perception’ (saññā), 2- ‘feeling’ (vedanā), and 3- ‘separation from what is pleasing’ (piyehi vippayoga) are aligned in one line and area where something can exist became one.
Budu Piya said that doctrines of ‘transience’ (ṭhitiparittatāya) [lasting only a short time], affect this. In the Sutta Nipāta and Mahā Niddesa, there is a stanza illustrating that life is short. There it explains the doctrines of ‘transience’ (ṭhitiparittatāya) and ‘essential fragility’ (sarasaparittatāya).
How does the phenomena of ‘transience’ (ṭhitiparittatāya) affect, when the doctrines of 1- ‘perception’ (saññā), 2- ‘feeling’ (vedanā), and 3- ‘separation from what is pleasing’ (piyehi vippayoga) are aligned in a single line? Recalling and bringing up past ‘mind-moments’ of living in planes like ‘sphere of neither-perception-nor-non-perception’ (nevasaññānāsaññāyatana), where consciousness was able to remain the longest, with consciousness as condition’(viññāṇa paccaya), ‘name and form’ (nāma-rūpa) occurs, the doctrines of ‘essential fragility’ (sarasaparittatāya) is used to descend into this dhamma.
Use elements (dhātu) and ‘nutriments’ (āhāra) as examples for doctrine of ‘essential fragility’ (sarasaparittatāya). Descending occurs only if consciousness is convinced of some usable quality in it. It should be understood the fundamental doctrines for descending in this way are weak. Why is it so? If someone says they want certain things because of some ‘craving’ (taṇhā), ‘consciousness’ (viññāṇa) feels the difficulties in acquiring, sustaining, and developing them. This is so.
Upon re-examining the concept of ‘transience’ (thitiparittatāya), due to the weakness of ‘doctrine of form’ (rūpa dhamma), which arises with ‘consciousness as condition’ (viññāṇapaccayā), and when one cannot maintain ‘transience’ (thitiparittatāya), properly, one falls into very helpless condition. However, delusion (moha) arises surpassing the ideas associated with feeling (vedanā dhamma). Here, ‘delusion’ (moha) includes parts of dhamma occurred through the bimodal doctrines of ‘transience’ (thitiparittatāya) and ‘essential fragility’ (sarasaparittatāya). This should be understood from the part in Dvayatanupassana Sutta, 'Avijjā hayaṃ mahāmoho, yenidaṃ saṃsitaṃ ciraṃ', meaning, it is because of ignorance, this great delusion that one has wandered on for so long.
Here, for one person, with the delusion that ‘form portion exists’, the concept of permanence caused by ‘form sphere existences’ (rūpa bhava) enters to ‘delusion’ (moha), whilst, for another person the concept of permanence caused by the ‘name portions exist’, enters to ‘delusion’ (moha). For a person who has been in saṃsāra for a long time, the influence of both of these factors is included in the delusion and therefore the notion that birth in any plane of existence is acceptable, comes from delusion. Thus, one goes through saṃsāra.
This is the meditation I did.
If I am to add a little more to this:
1) In doing this meditation, first, it is more suitable to recall the clockwise rotation of the oscillation diagram due to ‘ignorance as condition - volitional formations’ (avijiā-paccayā saṅkhārā), after that with activation of ‘consciousness as condition - name and form’ (viññāṇapaccayā nāmarūpaṃ), and then recall up to the point that the anti-clockwise rotation of the trident diagram takes place and then do the meditation. In doing so, peaceful ‘concentration’ (samādhi) becomes well-established.
2) Recalling and bringing up past ‘mind-moments’ of living in planes like ‘sphere of neither-perception-nor-non-perception’ (nevasaññānāsaññāyatana), is said to arise by elevating ‘perception’ (saññā) by the ‘underlying tendency to ignorance’ (avijjā-anusaya). The presence of ‘craving’ (taṇhā) is necessary for this. That is, doctrine 3a added during the meditation of 14/03/2025, exerts influence here. The Tathāgatas state that ‘suffering’ (dukkha) arises due to ‘craving’, because ‘craving’ (taṇhā) values must have arrived before ‘perception’ (saññā) is elevated by ‘underlying tendency to ignorance’ (avijjāya anusaya).
3) While doing this meditation, just as how one recognised the absence of sorrow (soka) from previous meditations, one clearly experiences the absence of craving (taṇhā) here. This mind is very peaceful.
This is what I have to add.
Discussion 10/05/2025
Notes added at the end of the discussion
Another point could be added to this. Use elements (dhātu) and ‘nutriments’ (āhāra) as examples for doctrine of ‘essential fragility’ (sarasaparittatāya). Descending occurs only if consciousness is convinced of some usable quality in it. As an example, to understand the concept of consumption, think that even if some food is offered to you, if delusion (moha) does not declare it as pleasurable, it will not be consumed. On the other hand, ‘transience’ (ṭhitiparittatāya) should obey towards that it can be done. As an example of what is elevated by ‘underlying tendency to ignorance’ (avijjāya anusaya), take someone who is offered only chemistry to study, this person may think even if I can earn money by doing this “can I do this”. Obedience may be lost here. For another, may feel I can do this, perhaps for reasons from the past. There is obedience here. Therefor these two things should be present for consumption. The occurrence of obedience and likewise, the declaration by delusion (moha) that is pleasurable.
This is what I have to add.