The Noble Council of Akanitta Brahma Realm was remembered with faith.
A diagram can be created using the points mentioned in Mohaya (delusion) meditation of 25/04/2025. Please see the given diagram.
Examining the phenomena (dhamma) in conjunction with the Āhāra Sutta - Upekkhā meditation from 17/02/2023, due to the influence exerted through the internal body (ajjhatta kāya), that is, due to transience, the nature of elements (dhātu) is held in the mind.
Here, investigating the equanimity regarding doctrines of external body, there is no equanimity towards the form that exists now. Here, if the equanimity is powerful enough so as not to allow dependent origination (paticcasamuppada) to occur, then the mind will not get concentrated on the field of elements. In this case, Nibbāna becomes pregnant within.
Further investigating equanimity (upekkhā) regarding doctrines of internal body, following the path of straying mind (vibhanta-citta) due to the ageing form, taking it as permanent and arriving at delusion (moha), and declaring perception as pleasurable through the underlying tendency to greed for sensual desire (kāmarāga anusaya), the binding of area 6 and area 2 occurs through craving for sensual desire (kāma taṇhā). Having known and seen that birth (jāti) occurs due to craving (taṇhā), one should establish oneself in the sign of non-dispersal (abyagganimitta). This way, one would have nibbana as object and only nibbana as goal.
That is the meditation.
To add a little more to this,
1. When examining that the influence of line 9 in the above diagram is strong, apply the 3a phenomena that was added during the Nibbāna meditation of 14/03/2025. When recalling the instances lived in the mind-moments, I remembered how it occurs in the current meditation. That is: having entered the fifth jhāna after removing the elements (dhātu); stating that it is good, seeing light having entered the sixth jhāna as in the Cūḷasuññata Sutta; stating that it is good, how is it now said that the arising of the seventh and eighth jhānas are good; similarly, it was observed in the left part of the diagram that the mind-moments were contemplated.(*1)
2. When contemplating on this diagram, a taintless mind arises (anāsava citta), and the universe appears.
3. This Dhamma was understood to be a wonderful and marvellous dhamma. The Budu Piyawaru confirmed this. Even before the meditation, understanding the profundity of this, an immeasurable faith arose towards the Tathagatas and Budu Piyawaru who revealed and brought forth such a teaching to the world. Great faith arose towards the Mandaladhipathi Budu Piya who is the foremost person of such a Dhamma assembly. From that source, such teachings flow.
4. Having known and seen that birth occurs due to craving (tanhā), it was said one should establish oneself in the sign of non-dispersal (abyagganimitta). Here, 'known' refers to knowing through the above diagram. 'Seen' is understood as seeing through the Dhamma of Tapassi Budu Piya. That is, not knowing the permanency occurred through the ageing form, [lead to] with ignorance as condition, volition formations (Avijjā paccaya saṅkhārā).
That is what needs to be added.
Discussion 10/05/2025
Notes added during the discussion:
(*1) Then one might think here that he became separated from what is pleasing. After occurring separation from what is pleasing, now one thinks about those moments that occurred, meaning one thinks about those mind-moments.