The Noble Council of Akanitta Brahma Realm was remembered with faith.
There are three kinds of craving present; craving for sensuality (kāma tanha), craving for existence (bhava tanha), and craving for non-existence (vibhava tanha). By means of the doctrines represented through them, volitions arise, and those volitions become grounded in ‘insistence that this is truth’ (idamsacca) through the faculty of life (jivita-indriya); let us examine its momentum.
Any value of volitions (cetanā) arising from contact—mediated by the barb of lust (rāga-salla) associated with any taint of sensual desire (kāma-āsava), or by the contact with forms occurring through the taint of ignorance (avijjā-āsava), by pathways such as the ‘path of becoming (bhūta)'—are weaker than the previously mentioned values. Thus, consciousness as nutriment (viññāṇa-ahāra) feels a greater value for the volitions (cetanā) produced by the taints of sensual desire (kāma āsava); therefore, the impact of that on the insistence that this is truth (idaṃsacca) is profound. Hence, in whatever plane one is born, the sensual element (kāma dhātu) connected with the subject of form surpasses all the elements. The mind inclines toward becoming impregnated in there itself.
Meditators, too, must realize that it is precisely for this reason that sensual thoughts arise in this manner. There is diversity of mind (vemattatā) there, and it should be said that what influences it, is the craving for existence (bhavataṇhā). The influence of those existences in which one had more desire to live in previous existences is great. That is so.
How does craving for non-existence (vibhavataṇhā) apply here? One has examined the drawbacks (ādīnava) of such phenomena (dhamma) and strives strongly to remove oneself from them; yet, as we learned earlier, consciousness (viññāṇa) will, in a subtle way, present the phenomena (dhamma) that previously arose due to the taint of sensual desire (kāmāsava) as if they were forms (rūpa) from previous existences.
In this way, one should understand craving for sensuality (kāmataṇhā), craving for existence (bhavataṇhā), and craving for non-existence (vibhavataṇhā). To free oneself from these dhammas, the four bases of spiritual power (cattaro iddhipada) should be used, and one must remain continuously established in the Noble Eightfold Path in order not to fall away from the above dhammas.
In this meditation, all the phenomena (dhamma) mentioned above are phenomena (dhamma) associated with delusion (moha) that have arisen within the insistence that this is truth (idaṃsacca). For this reason, the basis of spiritual power due to effort (viriya-iddhipāda), together with investigation (vimamsa), should be used well.
That is the meditation.
To add a little more to this,
1.Contemplating this meditation, reflecting on ‘whatever plane one is born, the sensual element (kāma dhātu) connected with the subject of form surpasses all the elements. The mind inclines toward becoming impregnated in there itself’ together with recalling the ‘sensual element’ (kāma dhātu), ‘thinking of sensual desire’ (kāma vitakka), and ‘exploring of sensual desire’ (kāma vicāra), as stated in the 06/12/2024 Nibbāna meditation, taintless (anāsava) mind occurred
2. If craving is present, then the doctrines represented through it include perception (saññā), feeling (vedanā), and the dhammas that create bondage to something.
That is what needs to be added.
Discussion 25/10/2025