The Noble Council of Akanittha Brahma Realm was remembered with faith.
I repeated the ‘faculty of life’ (jīvitindriya) meditation of 15/08/2025. As we learned there, the ‘taint of sensual desire’ (kāmāsava) is the post perception of pleasure. Thus, with the impact of the construction of pleasure (sukha) within the misapprehension (parāmāsa) being strong, an accumulation and emergence of the notion that ‘there exists something that is pleasurable (sukha)’ in consciousness (viññāṇa) occurs with the flow from the taint of ignorance (avijjāsava) to the taint of sensual desire (kāmāsava), from the path, birth (jāti), feeling (vedanā), and volition (cetanā).
a) Here, the belief that the flow was maintained by previously done ‘volitional formations’ (sanskāra) persists without ceasing.
b) At present, there are misconceptions due to ‘pleasure’ (sukha), being generated within ‘misapprehension’ (parāmāsa).
From the combination of both, that is, from the combination of a) and b), volition (cetanā) begins accordingly. Thus, the notion that there exists something that is pleasurable, proliferated within ‘consciousness’ (viññāṇa).
Here, the occasions of birth in jhāna planes were further investigated. There is the feeling of pleasure. If so, there are no reasons to be born in the fourth jhāna plane or in higher jhāna planes. Thus, birth can only occur in the first, second, or third jhāna planes. To prevent this, one must practice the noble Dhamma of the Mandaladhipathi Budu Piya.
There, by establishing oneself in the ‘thought of suffering’ (dukha sankappa), rebirth can be prevented. For this goal, as with the diagram of the ‘three kinds of good conduct’, the establishment in the ‘thought of suffering’ (dukha sankappa) through the ten wholesome states (dasa kusala) and arriving at the ‘Noble Eightfold Path’ helps. It is so.
The ‘precondition for no Nibbana’, when ‘faculty of life’ (jivitha indriya) is exhausted, is investigated thus: because of the doctrine of pleasure (sukha) generated within ‘misapprehension’ (parāmāsa), then in ‘line 7’, using a weakened ‘perception of self’ (attasaññā), for what reason does rebirth occur in ‘hell’, ‘animal realm, ‘realm of the departed’ (preta)? This is because of doctrine that, the ‘pleasure’ (sukha) is nurtured without a reality that is generated within ‘misapprehension’ (parāmāsa) and applied within itself. If one investigates occasions, when a person is daydreaming, conjuring ‘pleasure’ in the mind, without seeking or creating anything, one will understand this clearly. It becomes clearly understandable.
How so? If nothing is produced, it is merely a phenomenon arising only in the mind. The ‘permanency’ (nicca) arriving from ‘consciousness’ (viññāṇa) helps it. For such a permanence to arise, through conceit (mana), again and again, from self to permanence, only the ‘self’ that arose due to past ‘volitional formations’ (saṅkhāra) is employed by means of the Dhamma of Tappassi Budu Piya. Since nothing has been received, the present existing ‘self’ (attā) is feeble. Merely a fragment of the ‘perception’. Thus, in line 7, the weakened ‘perception of self’ (attā saññā) propels the flow results in birth in realm of hell, the animal realm and the plane of the departed (peta-loka). To stop this, one should skilfully practice the doctrines of Tappassi Budu Piya, and since any dhamma conducive to the removal of conceit (māna) should be applied, Nibbana is very far away.
For this, ‘lack of virtue’ (dussīlabhāva) should be removed and by properly utilizing ‘the base of spiritual power of investigation’ (vimamsāiddhipāda), ‘unwholesome actions’ (akusala) done by ‘conceit’ (māna) can be prevented.
This is the meditation I did.
If I am to add a little more,
1) Here, it was understood that the belief that the flow is maintained by previously done ‘volition formations’ (sanskāra) persisting without ceasing, is because of going from ‘taint of ignorance’ (avijjāsava) to ‘taint of sensual desire’ (kāmāsava), that is, emergence of ‘post perception of pleasure’.
2) It was said that in the case of the ‘precondition for no Nibbana’, when ‘faculty of life’ (jivitha indriya) is exhausted, for such a permanence to arise through conceit (mana), again and again, from self to permanence, only the ‘self’ that arose due to past ‘volitional formations’ (saṅkhāra) is employed by means of the Dhamma of Tappassi Budu Piya. Thus, since this process happening using former ‘self’ is connected with ‘sorrow 2’ (soka 2), and because the influence of ‘sorrow 2’ is greater, the doctrine of Tathagata that, a great many beings are reborn in hell, animal realm, realm of the departed, is well understood.
3) The Dhamma of Mandaladhipathi Budu Piya when used together with the ‘three kinds of good conduct’ doctrine, the mind became ‘taintless’ (anāsava). Furthermore, one who is engaged in ‘killing living beings’ does not understand ‘death’ as suffering, one who is engaged in ‘stealing’ does not understand ‘birth’ as suffering, one who is engaged in ‘sexual misconduct’ does not understand ‘aging’ and ‘sickness’ as suffering. In here, recalling that if one understands ‘sickness’ well, then the path of the ‘straying mind’ (vibbhantacittā) does not operate, birth does not occur, I heard ‘Excellent’. This concentration’ (samādhi) remained without fading.
This is what I have to add.
Discussion 30/08/2025