[dosakkhayo]

Let me write down what I understand.

In the subjective world,

18 dhatu = 6 internal rupa + 6 external rupa + 6 vinnana.

12 rupa(internal + external) is rupakkhanda.

6 vinnana include vedanakkhanda, sannakkhanda, sankarakkhanda, vinnanakkhanda.

So, 18 dhatu = pancakkhanda.

The 12 rupa(internal + external) belong to akasa, pathavi, apo, tejo, vayo dhatu.

The 6 vinnana belong to vinnana dhatu.

–
Q. sankata is 12 rupa? or 18 dhatu? In other words, the vinnana dhatu (in the six dhatu context) is included in the sankata category?

[Lal]

“Saṅkhata” means “prepared.”
– Everything in this world is “prepared” by the mind. Put another way, everything in this world arises via Paticca Samuppada.
– See “Manōpubbangamā Dhammā..”

Everything that you mentioned is included in “saṅkhata“.

If you read the following three posts, you can get a good idea:
“Search Results for: uppado sankhata“

[dosakkhayo]

Thank for the answer.

To tell you the truth, I tried to express using logic the concepts of Puredhamma in a completely different way. There were two reasons for this. The first reason was to make it easier for others to access Puredhamma’s contents. I thought multiple ways to access Dhamma seemed good. The other was to test the contents’ consistency.

But there was a problem. During this work, I sometimes became overly skeptical. If a person’s mind is covered with so much suspicion, he can’t understand Dhamma. I was trying to express concepts in my own way that I didn’t even understand! And I’ve found inconsistencies in the process. Fortunately, I also scrutinized the results of my reasoning so I could find that they were all meaningless. Also, while maintaining an overly skeptical attitude, I had often thought about acinteyya topics. I had neglected to purify my mind and become accustomed to thinking only in my head.

I analyzed why I became so skeptical. The reason is that I was confusing “understanding that anicca has no logical flaw” with “cultivating anicca sanna”. I even mistook myself for sotapanna before. I had thought I was ariya, so I wondered why the effects of progress didn’t come to me. In conclusion, now I resolve to be humble and never arrogant about learning Dhamma.

When I read your reply, I realized that I had been mistaken for knowing so many posts. I decided to read all the posts again in English with a new mindset. I thought it might be faster to start all over again than to find out where my understanding went wrong.

A Simple Way to Enhance Merits (Kusala) and Avoid Demerits (Akusala)

7. Thus it is clear that just having an understanding of Dhamma (that it is unfruitful to gain anything at the expense of other beings) will automatically make the kammic power less potent; but this “knowledge” is not the “book knowledge”; it is not effective if one has read about it but the mind has not really grasped it. Wisdom and “book knowledge” are two different things.

Recently I realized the difference between wisdom and book knowledge. I felt that there was a long way to go. However, I am grateful that I can set the right direction for progress even now.

[Lal]

Thank you for sharing your experience.

You wrote: “Recently I realized the difference between wisdom and book knowledge.”
– I am glad to hear that. That is the key to understanding concepts in Buddha Dhamma. That whole idea of “vipassana meditation” is based on that.

I also revised the old post that you referred to:
“A Simple Way to Enhance Merits (Kusala) and Avoid Demerits (Akusala)”
– I added a reference under “Notes” at the end (in #1).

[Author]

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