Forum Replies Created
-
Posts
-
Then, anagata rupa is not ‘in the future’, contrary to conventional understanding. But it is a mental expression ‘towards the future’. I got it.
–
If I understand correctly, cittaja rupa is made of dhamma rupa(under the suddhāṭṭhaka stage). Atita rupakkhanda(namagotta) is the result of cittaja rupa. And paccuppanna, anagata rupakkhana is the contents of cittaja rupa. I would like to know more about the difference between cittaja rupa and rupakkhanda.
OK. I got the point. I think I understand well. But the way I ask questions seems to confuse the conversation. I think it’s my fault because you pointed out the same problem last time.
I devise questions to learn better. To maximize the effect of my question, though I already know that, I choose a position of not knowing any given concept. There are two reasons. One, it provides an opportunity for the teacher to reconstruct the explanation in a way I have never thought of before. Two, it gives me a chance to think carefully so that I don’t think I understand it too rashly.
However, it is challenging for me to express this thought process in English. This is because these complex expressions of thought are complicated to write. Also, I am not familiar with English writing yet.
Since I found this problem, I have started cutting back on asking a question in the forum. Recently, however, I thought that though I got it wrong, my skills would not improve if I didn’t keep asking questions. So I decided to ask a question for now. I’m not asking questions to make you tired. I’m sorry if you felt that way.
Nevertheless, it is my responsibility. I will find a way to solve this problem anyway.
+) I think this video can help you to understand my approach.
Lal said: anāgata (future) rupa are based on “rupa upadanakkhanda.”
So, if there is no rupa upadanakkhanda(i.e. the case of arahant), there can be no anāgata rupa.
Then, anāgata rupa is made of apo, tejo, pathavi, and vayo?
I’m sorry that it took me a while to get back to you. Sometimes, I’m so absorbed in something that I miss something important. I had a lot of thoughts about how to deliver Dhamma to others. For the last two months, I’ve arranged the teaching of Pure Dhamma in compact order. This work is almost finished, so only the small things remain. I’m making a seven-minute video that introduces this. In fact, when I started this thread, I was going to write it in writing, not video. But the moment you told me ‘if I should make a video,’ I thought I should. I didn’t mean to treat Ariya carelessly, but I wanted to do it more perfectly. Please excuse my tardiness. I will send you a link to the video as soon as I can.
Dosakkhayo wrote:
“2. The Internet site discussion board influences the selection of the Pure Dhamma post’s topic.
It can lead to Pure Dhamma becoming controversial and wasting time dealing with essential topics in over-local and complicated matters.”Are you referring to the forum on puredhamma.net or some other forum?
- I don’t decide to write posts based solely on discussions at forums. But sometimes, I do when I see the need to clarify an issue.
Dosakkhayo’s second post with the two videos:
I am not sure what you are suggesting. Should I be making YouTube videos?
- May be you should make an example post/video of the type you suggest.
<br />
<sup>I couldn’t get my message across because I stopped due to a site issue while posting. But I will organize it and reply to you tomorrow.</sup>In the same context, I think the following post should be revised.
13. Kammaṭṭhāna (Recitations) for the Sotāpanna Stage
#1
For example, the concept of anicca is understood gradually—from the Sotapanna Anugāmi stage to the Sotāpanna stage. Then how that anicca nature leads to suffering (dukkha) is fully grasped in stages — strengthening at the Sakadāgāmi and Anāgāmi stages — and is fully comprehended at the Arahant stage.
I just found the comment of anaññātaññassāmītindriya in Tipitaka.
I’ve already taught my friend the way(General Form Explanation) for almost three years. I have been interested in becoming a good teacher even before I met Dhamma. In particular, during a year when I taught Pure Dhamma, he developed dramatically. So it is reliable up to a point, at least for me. What I need is more empirical data on it. So let us take a long-term view of it. I want to prepare it by engaging mainly in the Korean PD community.
– Anyway, to apply GFE here, I must express what I think in English, so I need to get used to English. I didn’t feel the need for English until I met Pure Dhamma, so I’m used to thinking in the way of the Korean language. When writing, I feel uncomfortable because I can’t express it well in English compared to my actual ability. Jorg said he could help me. So I am looking for a topic that can help with English composition.
– While refining the GFE, the description’s overall structure continues to change better. So I can’t give you a detailed explanation until I enter the completion stage to some extent. I’m spending a lot of energy thinking about it. I was devastated by how little I knew. So I’m reading ethics books (Eudemian Ethics and Nicomachean ethics) in Korean because I want to find out which method of explanation is the best. I know I don’t need to learn moral laws other than Buddha Dhamma. I’m just seeking a better way to explain it.
But I know all I can do is do as much as I can. The more Pure Dhamma becomes known, the more Sotapannas who can help me will appear in the future. I’m trying to do what I can with trust in them.
–
+) If I write using Obsidian, I don’t have to think about what to say first. It just came to my mind. I can’t believe the answer was just around the corner, and I haven’t seen it so far.I started learning Obsidian recently, too. I know the video material in Korean. But I think you will find the one in English better than me. I’m sorry I couldn’t help much.
I got the impression that Yash RS and LayDhammaFollower were thinking of the problem too hard. (No offense, I once had the same concern too.)
What one has to do is quite simple if one has enough comprehension of Anapanasati, Tilakkhana, Four noble truths, and Paticca Samuppada.
(i) Stop thinking and acting on those things while contemplating the adinava of sensual pleasure. (apana, passasati)
(ii) Do think and focus on a better feeling (such as niramisa sukha). (ana, assasati)
(iii) Keep one and two steps until attaining anagami.
Though, I would like to hear Lal’s comment. I think lal could explain better than I did.
–
+) I didn’t see Lal’s comment above while posting it.While wondering about the instructional model of Dhamma, I came up with the more compact Dhamma for people without any background knowledge of Buddha Dhamma. I pondered what the curriculum would be like if there were no misconceptions. And here is what I thought.
Understanding and applying concepts should go together in one step. To do that, I would like to introduce the General Form Explanation. It uses the superset – subset mechanism. A superset is a general approach so people can access the meaning of learning Dhamma. And the logic in the superset applies in the subset, which is a more detailed approach. As a result, the connection of concepts is more standing forth.
For example, majjhima patipada is a subset of how to solve problems or not to repeat a mistake. So, the General Form Explanation of the given concept is one-to-many correspondence. This way, we can explain one dhamma concept in many ways, leading people to learn more aspects and piece them together to create a whole picture. Therefore, it would be good to configure the same concept repeatedly.
Onto our next subject, I organized the learning concepts according to the amount of information. The first is Tilakkhana, the second is Ariya Sacca, and the third is Paticca Samuppada. Since we need to understand these three things correctly, I aim to provide only the necessary information to attain the sotapanna stage.
I also made it possible to apply what we learned earlier to the new learning concept. This calls the transfer of learning. Therefore the starting point has little information, so readers have less burden. The amount of education will increase cumulatively. On the one hand, it plans to distribute the amount of learning appropriately according to the amount a person can digest at once.
Lastly, it would be better to reduce the amount of text as much as possible. The website’s goal is to provide sufficient information to become a Sotapanna. So the details which are not essential or less critical should be replaced by a link to the existing site. If there is no misconception about bhava and jati, there is no need to give many details about gandabba. Reducing the percentage of explanations for gandabba on the new website would be better. But understanding manomaya kaya is critical. So we should not subtract it entirely.
+) Recently, I got to know a good painter in the Korean Pure Dhamma Community. He said he would help me with the graphic novel work, so I think I can show you the drawing earlier than I thought. Much merits to him for his work!
It is a question asking ‘the degree of sufficiency in learning Dhamma’ and ‘validity of the approach to Dhamma,’ so I think it is something that lal can say enough.
