The Noble Council of Akanittha Brahma Realm was remembered with faith.
I repeated the 21/11/2025 Jāti meditation. Based on the doctrines therein, a diagram can be constructed. See the given diagram 1. Due to conceit arising in two ways, going in search of doctrines that lead to the barb of lust (rāgasalla) is marked there.
Diagram 1
The 50% path followed by the arising of feeling, craving and then volition (cetanā), and the phenomena (dhamma) that enter from the two sides by way of consciousness as condition (viññāṇa paccaya), all three values that are said, or intended, by way of the underlying tendency to lust (rāga-anusaya), namely; beauty (subha) at the place where name-and-form (nāma-rūpa) is, the value of pleasure (sukha) at the place where the misapprehension (parāmāsa) is, the values of conceit (māna) through the underlying tendency to lust (rāga-anusaya) up to volition (cetanā) are stirred up. See diagram 2 provided.
Diagram 2
If the mind does not settle in the thought of suffering, then it seeks doctrines leading to ‘stinginess regarding doctrine’ (dhammamacchariya). In this way, arriving at 50% path occurs through sorrow (soka) itself. Investigate Line 6. Therein, the notion ‘exists’, is pregnant. (*1)
Even after relinquishing the ‘formless sphere jhana’ (arūpa jhana), how does the notion ‘exists’, is still there? This happens solely due to the [conceit] ‘I am’ (asmiti). As discussed in the 16/04/2021 Nibbāna meditation, the path ‘one regards feeling as self’ (vedanaṁ attato samanupassati) arises, that is, consciousness (viññāṇa), going a bad way through fear (bhayā agatigamana), sorrow (soka), feeling (vedanā) takes place, three values that are said, or intended, by way of the underlying tendency to lust (rāga-anusaya), namely; beauty (subha) at the place where name-and-form (nāma-rūpa) is, the value of pleasure (sukha) at the place where the misapprehension (parāmāsa) is, the values of conceit (māna) through the underlying tendency to lust (rāga-anusaya) up to volition (cetanā), when 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), the ‘conceit I am’ (asmimāna) occurs at 4.4. See given diagram 3.
Diagram 3
In this diagram, the form (rūpa) value on the conceit path is marked, Budu Piya said to mark it as sorrow (soka). That is, the form (rūpa) value on the conceit path is sorrow.
If so, it is understood that the ‘conceit I am’ (asmimāna) led one to go in search of doctrines that lead to barb of lust (rāga-salla). Excellent was heard. Let us examine the definition of ‘conceit I am’ (asmimāna) given in the 30/08/2024 Nibbāna meditation.
a. The identity view (sakkāya-diṭṭi) that exists because of the present, visible body. This is linked with the form (rūpa).
b. The ‘desire I am’ (asmiti-chanda) that arises due to hearing from an outsider or from seeing by oneself. This is linked with the mind (citta). After personally experiencing the jhanic levels, or after emerging from a state in which the mind had stopped, apply desire to that and examine it.
Compare this with points a) and b) given in diagram 1.
The arising of birth should be understood in this way.
This is the meditation I did.
If I am to add a little more to this,
1. Practising this meditation, the doctrine (a.) stated at the end of it, that is, the identity view (sakkāya-diṭṭi) that exists because of the present, visible body. This is linked with the form (rūpa), when aligning this with the doctrine a) shown in diagram 1, a taintless mind (anāsava citta) arose.
2. In diagram 1 showing conceit is arising in two ways, it should be understood that it is due to doctrine marked as b) that one is going in search of doctrines that lead to the barb of lust (rāga-salla). It has a stronger influence. This happens because of conceit arising due to feeling (vedanā). Investigating this, we understand that we are thinking with conceit.
This is what I have to add.
Discussion 06/12/2025
Foot notes added during the discussion
(*1) So, at this point, one can use the flow of consciousness diagram.
Notes added after the discussion
If I am to add a little bit more, we investigate two points.
a. going in search of doctrines leading to the barb of lust (rāgasalla) due to conceit.
b. if the mind does not settle in the thought of suffering then it seeks doctrines leading to stinginess regarding doctrine (dhammamacchariya).
Between these two, which is happening more? Accepting form contact (rūpa phassa) as good due to views (diṭṭi), if there is breathing, conceit (māna) is included in that. Because thought (saṅkappa) being fundamental, even when there is a breath taken, with a mind moistened by previous feeling, within that, conceit is included. Thinking in this way, it is understood that going in search of doctrines leading to the barb of lust (rāgasalla) due to conceit is happening more. That is so.
This is what I have to add.