The Noble Council of Akanitta Brahma Realm was remembered with faith.
I recalled two points learned during the 22/08/2025 Nibbāna meditation.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 case where birth occurs only in the first, second, and third absorptions (jhāna) was further examined. The notion of pleasure (sukha) is present. The notion that there is something called pleasure (sukha) has proliferated within consciousness (viññāṇa). Let us examine this principle alongside the points investigated during the 20/04/2019 Nibbāna meditation. Three paths were discussed there. See the given diagram.
It was learned that, what is said, or intended, by way of the underlying tendency to lust (rāga-anusaya) is this: there are three factors. The value of beauty (subha) at the place where name-and-form (nāma-rūpa) is, the first round. The value of pleasure (sukha) at the place where the misapprehension (parāmāsa) is, the fifth round. The values of conceit (māna) through the underlying tendency to lust (rāga-anusaya) up to volition (cetanā), these values are confirmed again through three paths, by means of the triangle; insistence that this is truth (idaṃsacca), the faculty of life (jīvitindriya), and misapprehension (parāmāsa). And also those three paths;
1. Consciousness (viññāṇa), going a bad way through fear (bhayā agatigamana), sorrow (soka), feeling (vedanā).
2. Faculty of life (jīvitindriya), misapprehension (parāmāsa), sorrow (soka), feeling (vedanā).
3. Misapprehension (parāmāsa), insistence that this is truth (idaṃsacca), lamentation (parideva), going a bad way through fear (bhayā agatigamana), sorrow (soka), feeling (vedanā).
If we look at the first path; consciousness (viññāṇa), going a bad way through fear (bhayā agatigamanaṃ), sorrow (soka), feeling (vedanā); we have discussed that for this path, from the line C - view of permanency” (nicca-diṭṭi) coming from the insistence that this is truth (idaṃsacca) to the faculty of life (jīvitindriya), there is the influence of the perversion of view of permanence (nicca ditti vipallāso), and here the sorrow (soka) is intense. There is the foolish idea of pleasure (sukha).
This path is the phenomenon (dhamma) “one regards feeling as self” (vedanaṁ attato samanupassati). There is a supporting phenomenon (dhamma) that helps travel along this path. It is the arrival of the value of conceit (māna) through consciousness (viññāṇa). For it to arrive in that way, the value of conceit (māna) that have come up to volition (cetanā) helps. Its provisioning, being by way of means of the triangle; misapprehension (parāmāsa), the faculty of life (jīvitindriya), and insistence that this is truth (idaṃsaccsa), was discussed during the 21/12/2015 Attanu dittiya meditation.On this occasion, since “pleasure” (sukha) is fabricated within misapprehension (parāmāsa), there are wrong understandings, and their impact is strong. The reason is the perception of permanence (nicca-saññā). Because the conceit-value, ‘I can produce something ’ proceeds as far as volition, the effect of ‘vedanam attato samanupassati’ — ‘one regards feeling as self’ — joins together at the point of going a bad way through fear (bhayā agatigamana) then birth cannot be stopped.
That is the meditation.
To add a little more to this,
1. Contemplating this meditation, the face became pleasant. Because “pleasure” (sukha) is fabricated within the misapprehension (parāmāsa), there are wrong understandings, and their impact is strong. When recalling that the reason for this is the perception of permanence (nicca-saññā), a star appeared where misapprehension (parāmāsa) is marked.
2. In 27/06/2025 Asmiti maana meditation, it was learnt that at the time when there is no view(diṭṭi) between the misapprehension (parāmāsa) and mental volition (manosañcetanā), 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 and also that 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. Thus, by the phenomena (dhamma) that enter from the two sides by way of consciousness as condition (viññāṇa paccaya), it was understood that three values namely beauty (subha) at the place where name-and-form (nāma-rūpa) is, the value of pleasure (sukha) at the place where misapprehension (parāmāsa) is, the values of conceit (māna) through the underlying tendency to lust (rāga-anusaya) up to volition (cetanā) what is said, or intended, by way of the latent tendency to lust (rāga-anusaya) all three values are stirred up. “Excellent,” was heard.
3. When contemplating the 21/12/2015 Attanu dittiya meditation, the thought arose to examine the reversal of line c. “Do not examine it,” said the Budu Piya. On a later day, permission was given to examine it: and by looking at the 19/12/2015 Saddha 5 meditation, and then doing this meditation, a taintless mind (anāsava citta) arose. Recalling the dhamma points was very difficult. Gratitude was expressed regarding the initial instruction to not examine. Therefore, it is suitable to do this meditation for several days and then examine the 19/12/2015 Saddha 5 meditation. Budu Piya said later, that the mind comes to a stop, because the faculty of life (jīvitindriya) is fed up. Why so? Because spinning leads to exhaustion.
4. On carefully examining the final paragraph mentioned in this meditation, it was understood that the flow is maintained by conceit (māna) and the value of “pleasure” (sukha) within misapprehension (parāmāsa) and if it is so, then birth cannot be stopped. “Excellent,” was heard.
That is what needs to be added.
Discussion 11/10/2025