The Noble Council of Akanittha Brahma Realm was remembered with faith.
How does the ‘impermanence of perception’ (anicca saññā) when developed and cultivated, remove ‘conceit I am’ (asmiti mana)?
For this purpose, impermanence of perception (anicca saññā) developed 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 one becomes skilled in it and spheres like ‘plane of nothingness’ (akiñcaññāyatana) are seen, and when applying ‘passing away phenomenon (atthaṅgamaya) as ‘not seeking delight’ (nābhinandati) even when the withdrawal and distancing from it becomes clearly evident, one should understand that there still exists a ‘own body ‘ (sakkāya) here. Why is that? It is because of the idea (feeling) that ‘I am skilled’.
When recalling the definition of ‘conceit I am' (asmiti māna), this meaning becomes clearly understood.
a) The two kinds of doctrines: the arising of the akiñcaññāyatana, like playing with a ball, and the distancing from it when looking at the passing away phenomenon (atthaṅgamaya), should be used as the identity view (sakkāya-diṭṭi) that exists because of the present, visible body.
b) The “desire I am" (asmiti-chanda) that arises due to hearing from an outsider or from seeing by oneself. If there is any thought that something can be obtained by oneself during this time, for its subsidence one should contemplate, as in the Nibbana meditation on 07/02/2025, if one takes the continuously decaying ‘form’ marked in area 2 as ‘self’ (atta), then ‘suffering’ is included in that ‘self’. If one becomes conceited about the continuously decaying ‘form’, then ‘suffering’ is also included in that conceit. Whilst one must be careful here, as when removing the above mentioned ‘desire I am’ (asmiti chanda), just as there was a distancing from ‘formless absorption’ (arūpa-jhāna) planes like ‘plane of nothingness’ (ākiñcaññāyatana), one also experiences withdrawal from the eighth ‘absorption’ (jhāna) plane, due to ‘ageing’ (jarā). Thus, even if there is a pull into deep space, one should understand this is yet another form of ‘own body’ (sakkāya). How so? Even though there is nothing, the ‘perception’ (saññā) that ‘something exists’ has not yet disappeared from the stream of consciousness. That is why.
Investigating with reference to the diagram provided in the vimamsā iddhipāda meditation on 06/06/2025,
ideas may arise that there are no ‘views’ (diṭṭhi) between ‘misapprehension’ (paramasa) and ‘mental volition’ (manosañcetanā). However, perception values that ‘there is something’ within the stream of consciousness, by way of consciousness as condition (viññāṇa paccaya), can enter separately into ‘misapprehension’ (parāmāsa) and ‘mental volition’ (cetanā), from both ends. Refer to the given diagram.
In the above diagram, in both of the values entering, there are only the perceptions and attentions (saññā manasikāra) that are so fine to the extent that the meaning of 'beauty’ (subha) is not understood. That is so. How is the removal of this? Through ‘right liberation’ (sammā vimutti). Here, the destruction of ‘taints’ (āsava) will occur.
This is the meditation I did.
If I am to add a little more,
1. When ‘repairing’ the body after doing this meditation, while recollecting that lamented volitional formations say that the perception is pleasurable, remembering the given diagram, a big ‘star’ appeared at the point of ‘misapprehension’. This is due to the understanding of delusion.
2. Here, one should clearly recall the nature of ‘ageing’ (jarā), and it should be powerful enough to prevent the arising of the ‘straying mind’ (vibhanta citta) path. If one takes the continuously decaying ‘form’ marked in area 2 as ‘self’ (atta), then ‘suffering’ is included in that ‘self’. If one becomes ‘conceited’ of the continuously decaying ‘form’, then ‘suffering’ is included in that conceit too. When recalling this, with the opening of the ‘wisdom’ (paññā) eye, one becomes aware of the exit from the eighth jhāna plane. That ‘eye’ persisted even during the ‘repairing’ process.
This is what I have to add.