The Noble Council of Akanitta Brahma Realm was remembered with faith.
Surpassing humanity, divinity comes to the mind; and just as, surpassing divinity, the dwelling on the Brahmā planes is deemed good; similarly, among kinds of nutriment, surpassing physical nutriment (kabaḷīkāra-āhāra), contact (phassa) as nutriment arrives. Surpassing contact as nutriment mental volition as nutriment (manosañcetanā-āhāra) arrives. Consciousness as nutriment (viññāṇa-āhāra) comes as something more special than this. Thinking thus, one wonders “what is conquered”, because the consciousness as nutriment (viññāṇa-āhāra) itself is special, beings remain impregnated and immersed in it for a long time. Understanding its magnitude thus, one realises how powerful the pleasant way with quick realisation (sukhāpaṭipadā khippābhiññā) is.
The fourth jhana, there is equanimity, there the consciousness as nutriment (viññāṇa-āhāra), which was the largest, can be enjoyed continuously without interruption or change. To prevent deviation from this state, one practices the four foundations of mindfulness (satipaṭṭhāna). Dwelling in the fourth abiding, striving only to maintain the formless jhānas (arūpa jhāna), thoroughly applying the fourth effort (viriya) - this should be understood as the endeavour and effort made to avoid taking lower nutriments and to prevent falling into them.
Abiding thus, like the diagram of the three kinds of good conduct, one understands the arrival at the Noble Eightfold Path (ariya aṭṭhaṅgika magga). Why is so? Whatever descent into any doctrine, by that the Noble Eightfold Path slips away. That is why.
Going up to the fourth determination (upasamādhiṭṭhāna), like the example of fortress, it doesn't allow the arising of greed, hate, and delusion (rāga, dosa, moha). Here, investigating with how the notion of self (attā) arises, surpassing the notion of pleasure in delusion, one understands that the self is actually the combination of all three - greed, hate, and delusion (rāga, dosa, moha). This is so.
Having concentration due to investigation (vīmaṃsā-samādhi), one becomes skilled enough not to place a door bar (iron rod)under the bed, and it is understood that, only through removing the notion of self (attā), that greed, hate, and delusion (rāga, dosa, moha) can be eliminated.
Thus, having removed all volitional formations (saṅkhāra), having abandoned the practice of offering alms (dāna), virtue (sīla), and meditation (bhāvanā) without wisdom, one would have nibbana as object and only nibbana as goal.
That is the meditation.
To add a little more to this,
1. When investigating the “Understanding them with wisdom” (paññāya pajānato), the part “it cannot be maintained in a way that is subject to consciousness” mentioned in the meditation on Dosa (hate) dated 09/05/2025 is well understood. It means maintaining such a state as not to have perceptions (saññā) such as fair in the foul (asubhe subha’’nti). Here, light radiates from the face, and the mind is luminous.
2. Dementia - We have heard that dementia can be reduced through social interactions or through hobbies. The Budu Piya explained that the reason for this is that consciousness is not solitary. In other words, if a person relies too heavily on consciousness as nutriment (viññāṇa āhāra) alone, if he remains isolated in his thoughts, he is missing other doctrines (dhamma). It's different when one reflects on doctrines (dhamma). How? Because he receives other nutriments. How is this? Because he is making effort to remove those doctrines. For example, contact as nutriment (phassa āhāra) is received through rapture (pīti). (*1)
3. Further explaining the second point above, through this meditation equanimity (upekkhā) arises, and rapture (pīti) arises when attention is directed to the back of the head. However, there is equanimity towards that [rapture] as well. In this way, both rapture (pīti) existing as a nutriment and equanimity exist, “repairing” can be done well.
4. When investigating the notion of 'self' (attā) arises surpassing the notion of pleasure in delusion, with the understanding that the self is the combination of all three: greed, hate and delusion (rāga, dosa, moha), in the first point added to the Dosa (hate) meditation of 09/05/2025, we learned that the accumulation of pleasure (sukha) in the notion of self is greater than the accumulation of pleasure (sukha) in ‘delusion’. If pleasure (sukha) is accumulated within both self (attā) and delusion (moha), then going from the taint of ignorance (avijjā āsava) to the taint of sensual desire (kāma āsava), what is being asserted is only ‘pleasure’. This then gives rise to the burning of lust (rāgaja paridāha). Through this, the notion of self (attā) is reconstructed.
That is what needs to be added.
Discussion 24/05/2025
Notes added at the end of the discussion
(*1) So to explain this briefly, when one makes an effort to remove physical nutriment (kabaḷīkāra-āhāra), rapture (pīti) arises. This is felt physically. Due to this physical rapture (pīti), physical nutriment (kabaḷīkāra-āhāra) is received.