The Noble Council of Akanittha Brahma Realm was remembered with faith.
As stated in the discourse on Perception of Impermanence (Anicca Sañña sutta), if someone practices meditation on contemplation of impermanence (aniccānupassanā), that is, developing and cultivating the phenomena of ‘arising and passing away’ (samudaya atthaṅgamaya) of the ‘aggregates of clinging’ (upādāna-khandha), it eliminates all ‘lust for sensual desire’ (kāmarāga), it eliminates all ‘lust for form’ (rūparāga), it eliminates all ‘lust for existence’ (bhavarāga), it eliminates all ‘ignorance’ (avijjā), it uproots all ‘conceit I am' (asmi māna).
How does the ‘impermanence of perception’ (anicca saññā) when developed and cultivated, remove the ‘desire I am' (asmiti chanda)?
First, let's examine the doctrines that lead to ‘I am’ (asmīti). We learnt from the 25/04/2025 moha meditation that, 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. This is sufficient for the arising of ‘desire I am’ (asmiti chanda). However, if this is not carried forward, it may fade away.
1. We discussed in 23/05/2025 Moha 2 meditation that, due to the weakness of doctrines of form which arise with ‘consciousness as condition’ (viññāṇapaccayā), and when one cannot maintain ‘transience’ (thitiparittatāya) properly, one falls into very helpless condition. For example, if the coconut obtained for making a coconut sambol turned out to be bad, that person is becoming helpless is understood. This is understood as the weakness of the ‘doctrines of form’ (rūpa dhamma) in the ‘sensual world’ (kāma loka) because of the ‘ageing phenomena’ (jara dhamma).
2. When examining how it applies to a person entering the plane of ‘neither-perception-nor-non-perception’, it was thought of as removing the shoddy table and removing the polished table. During this meditation, the Budu Piya said to think about a situation where the polished table was not removed. There are occasions where dwelling in a lower absorption (jana) level, namely from the first to the seventh absorption planes, seems suitable. However, this appears to occur due to not understanding the ‘ageing phenomena’ (jara dhamma) in these absorption planes.
What is included in both cases 1 and 2, is ignorance. If this ignorance, that is, the not understanding of the ‘ageing phenomena’ (jarā dhamma) can be eliminated then the ‘desire I am' (asmiti chanda) can be eliminated. For this purpose, the four foundations of mindfulness can be developed well through the discourse on Perception of Impermanence (anicca saññā sutta). Here, to properly maintain the action performed by ‘perception’, the ‘impermanence of perception’ (anicca saññā) should be developed well. If so, as in the Nibbana meditation of 13/06/2025, the ‘impermanence of perception’ (anicca saññā) should have been developed to such an extent that the suffering in area 1 and area 6 does not fade.
This is the meditation I did.
If I am to add a little more,
1. During this meditation, when contemplating the arising and passing away (samudaya atthaṅgamaya) phenomena of perception, one should include the perceptions arising due to ‘sorrow 1’ and ‘sorrow 2’. For this purpose, it is understood that highlighting of suffering in area 1 through the ‘base of spiritual power due to mind’ (Citta Iddhipada) is significant.
2. Before start of meditation, as in the Nibbana meditation of 13/06/2025, reflecting up to the point where the suffering in area 1 and area 2 was highlighted through the ‘base of spiritual power due to mind’ (citta iddhipāda) and after that I decided to contemplate the ‘arising and passing away’ (samudaya atthaṅgamaya) phenomena of perception. When recalling the first part of the meditation, my eyes became extraordinarily blissful and open, became cool and my mind became taintless (anāsava).
3. If the coconut obtained to make a coconut sambol is bad then one’s helpless state is compared with the birth in the human world. In this context, one might consider examining the qualities of the parents, strength and shortcomings in their finances etc. When considering a situation where the polished table has not been removed, one may ponder whether the Tathagata may visit the ‘absorption’ (jhana) plane, one is about to be born into, and whether there are Arahants present in that realm, and so forth.
4. To properly maintain the actions performed by ‘perception’, the impermanence of perception (anicca saññā) should be developed well. Developing it to the extent that the nature of suffering in areas 1 and 6 does not fade as in 13/06/2025 Nibbana meditation, the entire face became blissful and expansive, like never before.
5. Developing the impermanence of perception (anicca saññā) well as in the Nibbana meditation on 13/06/2025 to the extent that the nature of suffering in area 1 and area 6 does not fade, and subsequently while developing the arising and passing away phenomena of perception, the sphere of nothingness (ākiñcaññāyatana) was seen, and when developing the ‘passing away’ phenomenon, the withdrawal and distancing from it was clearly visible.
This is what I have to add.
Discussion 05/07/2025
Notes added at the end of discussion
One more thing can be added.
6. It should be thoroughly understood that the ‘impermanence of perception’ (anicca saññā) should be developed to the extent that the nature of ‘suffering’ (dukkha) does not fade. When someone develops the nature of ‘suffering’ in area 1 and area 6 well, as in the Nibbana meditation of 13/06/2025, and subsequently develops perception of impermanence through the discourse on Perception of Impermanence (Anicca Sañña sutta), and investigating the arising phenomenon, if the ‘sphere of nothingness’ (akiñcaññāyatana) appears, then the presence of suffering there, that is, the suffering in area 6 must remain without fading. Due to the establishment in the thought of suffering, the difficulty to speak of ‘pleasure’ (sukha) should occur well and one should not forget that the four noble truths is placed at the body tie of insistence’ (idaṃsacca). If this happens, when developing ‘passing away’ phenomenon of perception, withdrawal and distancing from it become clearly visible. Why is this so? Because of the arising of wisdom (paññā).
This what I have to add.