The Noble Council of Akanitta Brahma Realm was remembered with faith.
The second point added to the Dosa meditation on 09/05/2025 is understood to be very powerful. Why? Because it becomes an obstacle for removing something. There it was understood that the accumulation of pleasure (sukha) in ‘self’ (attā) is greater than the accumulation of pleasure (sukha) in ‘delusion’ reveals that beings have the perception that living is pleasurable (sukha). Thus they wander in saṃsāra. Since there is influence of consumption of nutriments to this, it was realised that beings have the notion that all nutriments are pleasurable (sukha). It was learned that, in this way, they have created a foundation for birth anywhere in the universe.
Further, in the Nibbāna meditation on 16/05/2025 it was learned that; 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.
This was examined with a dhamma point in the Mohaya meditation on 25/04/2025. Examining again the transience (thitiparittataya): 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. As an example, this can be understood like if coconut that is sourced to make sambol (a Sri Lankan traditional dish) are spoiled, it leads to a helpless situation.
When examining how this applies to someone reaching the plane of neither-perception nor-non-perception (nevasaññānāsaññāyatana), the Budu Piya explained it by saying to think about it as removing a shoddy table and removing a polished table.
For removing the polished table, others; namely feeling (vedanā), perception (saññā), and volition (cetanā) help. They are not eager to remove the shoddy table. Why? Because there is a feeling that we have already removed it. Perceptions that ‘it is shoddy, it is useless’ have already been established. Here I remembered something I had heard before from the Budu Piyawaru. When asked why they don't preach to those in formless spheres (arūpa jhāna), the Budu Piya explained that when we tell them to abandon form (rūpa), they say they have already abandoned form. They do not accept that the shoddy table has not yet been removed. Although they have removed the perceptions that arise as dear, the perceptions of form (rūpa-saññā) accompanied by latent tendencies (anusaya) still remain, like fire under ashes. That is, if it goes wrong, that too is no matter. The ideas that ‘Living in any way is a pleasure’ has been accumulated in ‘self’(atta).
Because of this, inability to completely remove the shoddy table, beings continue to wander in saṃsāra.
That is the meditation.
To add a little more to this,
1. The value of the “Understanding them with wisdom” (paññāya pajānato) is understood. When reading the first paragraph of this meditation a taintless state occurred.
2. When thinking that the shoddy table has not been completely removed, it becomes clear that the one who has attained the plane of neither-perception-nor-non-perception (nevasaññānāsaññāyatana) has not removed anything. Thinking about the universe in this way, I recalled the perception of distaste for the whole world (sabbaloke anabhirata saññā). Determination (Adhiṭṭhāna), adherence (abhinivesa), underlying tendencies (anusaya). Here, the shoddy table that becomes the steadying point for consciousness has not been completely removed. If so, I realised how powerful the perception of distaste for the whole world is. This should be maintained towards the entire universe.
3. Further examining the second point: When someone contemplates the 32 parts of the body and enters the first jhāna, one descent into it because there is rapture(pīti) which is taken as good. Here, the 32 parts haven't been abandoned. It's merely settling into a newly found good state. Similarly, when entering the third jhāna, one descent into it because there is pleasure (sukha) which is taken as good. Here, in a certain way, the “self” becoming aligned with pleasure is present; the mental volition as nutriment (manosañcetanā-āhāra) is also well understood. There, the pleasure needed for what is called “self” is present. Here, rapture (pīti) hasn't been abandoned. It's merely settling into a newly found good state. Likewise, when entering the fourth jhāna, one descent into it because there is equanimity (upekkhā) which is the greatest kind of consciousness as nutriment (viññāṇa āhāra), it can be enjoyed continuously without interruption or change, thus merely settling into a good state. Here, pleasure (sukha) hasn't been abandoned. Contemplate on this up to the plane of neither-perception-nor-non-perception (nevasaññānāsaññāyatana).
That is what needs to be added.
Discussion 07/06/2025
Notes added at the end of the discussion
A couple more points can be added.
4. The first paragraph demonstrates expressing “pleasure” (sukha). The second paragraph shows how one searches for the best pleasure (sukha). The third paragraph shows that due to the phenomena of ageing (jarā dhamma), this pleasure (sukha) cannot be properly obtained in the sensual realm (kāma loka). The fourth paragraph shows that due to not understanding the phenomena of ageing (jarā dhamma) in the jhānic planes, one cannot attain the bliss of Nibbāna.
5. ’Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati’
‘With the abandoning of pleasure and pain — as with the earlier disappearance of elation and distress — he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain.' Examining the Pali word 'pahānā': it is shown in English as 'abandoning'. Abandon means 'cease to support'. The Budu Piya explained this as being like passing one scenic area while on a journey until reaching the place where you wish to stay. There are 5 types of abandoning (pahānā). One is abandoning by repression (vikkhambhana pahānā), i.e. temporary suspension of the 5 hindrances. Another is abandoning by tranquilisation (paṭipassaddhi pahānā) - abandoning through tranquillity (passaddhi). Because of tranquillity (passaddhi), thinking “this is the abandoning of a certain dhamma” clarifies well the third factor that has been added.
That is what needs to be added.