The Noble Council of Akanitta Brahma Realm was remembered with faith.
I repeated 01/08/2025 Nibbāna meditation. It includes the entering of beauty (subha) to the misapprehension via the insistence that this is the truth (idaṃsacca), and, because of living for a very long time in consciousness as nutriment; with the addition of the influence of doctrines entering the misapprehension (paramāsa) through ‘faculty of life’ (jīvitindriya) itself, two types of doctrines, the arising and the establishment, of wrong understanding of pleasure (sukha) within the misapprehension take place. Thus, the impact of constructing pleasure (sukha) within the misapprehension (parāmāsa) is intense. In this way misapprehension (parāmāsa) is agitated.
Examining this dhamma part, just as two colours combine to form another colour, this new colour that has formed within the misapprehension (parāmāsa) is understood to be taken as pleasure (sukha) and it is understood that throughout the long journey of saṃsāra, what has been understood as pleasure (sukha) for a very long time is this combination. That is, what has been constructed through the combination of beauty (subha) + permanence (nicca) has been understood as pleasure (sukha). The reason why something constructed in this way is called pleasure (sukha) due to not knowing the Four Noble Truths. There is only suffering (dukkha). There is a variety of these colours. This becomes clear through investigation of how they are constructed.
If there is hate (dosa), when one insults another person or utters harsh speech (parusa-vācā) even due to some Dhamma point; because of prolonged dwelling in consciousness as nutriment (viññāṇa-āhāra), and due to such habits, one does not realise that even the pleasure (sukha) that arose in oneself previously due to a Dhamma point was constructed through the combination of beauty (subha) + permanence (nicca), the misapprehension (parāmāsa) becomes agitated.
When investigating this with greed (loba), it can be understood by examining how the misapprehension (parāmāsa) is agitated by the perversion of thought of pleasure (‘sukhai citta vipallāsa), flowing through feeling (vedanā) from the direction where coveting and greed (giddhilobho) is marked.
When investigating this with delusion (moha), examine how the influence of doctrines (dhamma) that entered the “misapprehension” (parāmāsa) through the faculty of life (jīvitindriya) itself, reflects around the line - misapprehension (parāmāsa) to volition (cetanā), and the doctrines (dhamma) arising due to perception (saññā) enter ‘misapprehension’ (parāmāsa) quite well from the left side, like a mirage. There, ignorance (avijjā) is the main thing.
How did this ignorance (avijjā) arise? It is the ignorance that arose from dwelling for a long time in consciousness as nutriment (viññāṇa-āhāra). Because we have roamed in the samsara for a very long time, with the meaning of 'Avijjā hayaṃ mahāmoho, yenidaṃ saṃsitaṃ ciraṃ', that is, it is because of ignorance, this great delusion that one has wandered on for so long, with the addition of the ‘perversion of thought that sees beauty’ (subha citta vipallāsa), the ‘faculty of life’ (jīvitindriya) has been nourished, we have taken as ‘beauty’ (subha) for a long time. This ignorance, has proliferated in this way, has brought the doctrine of delusion (moha-dhamma) to prominence, and in this way a mirage-like illusion has been generated. (*1)
That is the meditation.
To add a little more to this,
1. Contemplating “if there is hate (dosa), when one insults another person or utters harsh speech (parusa-vācā) even due to some Dhamma point”; when someone utters harsh speech (parusa-vācā) Sariputta Thero is going to right view (sammā diṭṭi) becomes clearly understood. Understanding that one utters as such, due to not knowing that previous pleasure (sukha) was also constructed through beauty (subha) + permanence (nicca), one dwells in right view (sammā diṭṭi), with the knowledge of arising and passing (samudaya-atthaṅgama).
2. When investigating along with delusion (moha), one understands the ignorance (avijjā) that arose from dwelling for a long time in consciousness as nutriment (viññāṇa āhāra), also understands the teachings of the Tathāgata in the suttas that show how the Nibbāna can be attained through understanding impermanence (anicca).
That is what needs to be added.
Discussion 16/08/2025
Notes added during the discussion
(*1) So, to add a bit more here, ignorance (avijjā) is like a couple. This is how one should live. The couple is beauty (subha) and permanence (nicca).