The Noble Council of Akanittha Brahma Realm was remembered with faith.
In Jati 3 meditation of 05/12/2025, as mentioned in the second point that was added, inquiring into praising of mental formations (citta saṅkhāra), Budu Piya said this like praising thought (saṅkappa), the mind that has been moistened by an event. In this way, thoughts (saṅkappa) are built up; if any separation occurs from that, that itself becomes ‘seperation from what is pleasing’ (piyehi vippayogo). For the arrival at this, investigate the third point added in the 14/03/2025 Nibbana meditation, along with the dhamma in sections 3a and 3b.
We have discussed there that craving (taṇhā) value due to ‘lack of clear comprehension’ (asamappajñāna) also gets added, and that craving influences the ‘separation from what is pleasing’ (piyehi vippayogo). By means of these two kinds of doctrines, 3(a) and 3(b), the idea ‘exists’ at ‘birth’ becomes impregnated. Thus, due to the destruction of ‘right thought’ (sammā saṅkhappa) in this way birth (jāti) occurs. The excessiveness of the ‘separation from what is pleasing’ (piyehi vippayogo) affects here. To further understand this, use the diagram provided in the third point added in the 14/03/2025 Nibbāna meditation.
There it is marked that “Since the influence of line 9 is so strong, it results occurring line 11, and to this, craving (taṇhā) value arising from the lack of clear comprehension (asamappajñāna) is also added”. Investigating this further, the influence of line 9 became excessive due to the ‘exists’ value that came through line 6. With unwavering thoughts (saṅkappa), its value remains great. Unwavering thoughts (saṅkappa) arise because of the jhanas present in the imperturbability (aneñja) state.
Thus, the influence of higher absorption levels strongly influences the thought. How is the application of the craving value here? 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), without a sense of pleasure (sukha), notions have accumulated that lead to values of volitional formation (saṅkhāra). This accumulation influences it.
Thus, Budu Piya said that the very occurrence of producing volitional formations (saṅkhāra) dependent on ignorance (avijja) is called craving (taṇhā). It is so.
This is the meditation I did.
If I am to add a little more to this,
1. Looking at this meditation, afterwards going to meditate, even before recalling the dhamma points, the mind stopped. Having the dhamma points in memory is sufficient for that. Striving to escape from this by exerting great effort, ‘base of nothingness’ (ākiñcaññāyatana) became visible. Only the taintless mind (anāsava) occurs again.
2. Expressing my gratitude at the end of the meditation and afterwards to see the power of this meditation, taking a question and then recalling that very occurrence of producing volitional formations (saṅkhāra) dependent on ignorance (avijja) is called craving (taṇhā), mind became taintless (anāsava).
3. During the construction of the diagram given in point 3 of the 14/03/2025 Nibbana meditation, Budu Piya asked to show ‘exists’ as clouds, marked above ‘birth’ and ‘aging’. I understand it now. The dampness in the mind, moistened by an event, evaporates and remains like a cloud. Beings think that it exists.
This is what I have to add.
Discussion 20/12/2025