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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.
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+) 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.
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+) 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.
“OK. So, you probably meant “not focusing on an arammana.””
– Yes. The meaning of the word in the English-Korean dictionary can be quite different from the actual use of the word. Now I’m more aware of the dangers of the Pali dictionary. Thank you.
I thought that the meaning of the word ‘unconscious’ is oblivious(without focusing on other things).
Anyway, what I meant in the last paragraph is that “steady conscious efforts(Anapanasati, Satipatthana)” can make a change in gati. And, therefore, the efforts change the initial(automatic) response(tanha).
I wrote to organize what I understand.
The strength of a sotapanna‘s Upadana cannot be the level of apayagami. (O)
Because moha cetasika reduced avijja level.
The strength of a sotapanna‘s Tanha cannot be the level of apayagami. (O)
Because apayagami gati has removed.
So, in the “arammana – vipaka vinnana – gati to attach – samphassa – samphassa ja vedana – tanha” process, “apayagami gati to attach” step can not happen. Therefore, apayagami level tanha can not happen too.
It means that unconscious(automatic) responses(mano sankara, tanha) can change with steady conscious effort(controlling kaya/vaci sankara and upadana step).
Lal said: “What are the “other five abhiññās” you mentioned?”
Iddhividhañāṇa, Dibbasotañāṇa, Cetopariyañāṇa, Pubbenivāsānussatiñāṇa, and Dibbacakkhuñāṇa.
Adding Āsavakkhayañāṇa to here are the chalabhiññā(six abhiññās).
Many people understand it this way. See; Abhijñā
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small question: Is cutūpapāda ñāna same as dibbacakkhuñāṇa?“hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti vā; na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti vā; hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti vā; neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti vā;”
I have carefully thought about what those phrases meant. As I pointed out above(sassato loko, asassato loko), I found that other sentences also express conclusions drawn from a false understanding of PS. It’s like the story of blind men and the elephant. Each sentence does not comprehensively understand the whole of PS, but only partially.
(i)
‘hoti tathāgato paraṁ maraṇā’This is the view of equating Nibbana with samsara. In other words, it considers that the way of being in samsara(ayatana, bhava, jati, etc) can apply to Nibbana. But Nibbana and samsara are mutually exclusive. Therefore it is wrong.
(ii)
‘na hoti tathāgato paraṁ maraṇā’It is the view that the ending of samsara is a complete extinction of existence(not only in samsara but also Nibbana). The below post can explain this.
Fear of Nibbāna (Enlightenment)
#1
A given life-stream evolves according to causes (kamma.) When the ability for past kamma to bring their vipāka is stopped (i.e., taṇhā or upādāna stopped,) then that process will stop and one merges with Nibbāna at the death of that last physical body.I inferred that the other two(‘hoti ca na ca hoti tathāgato paraṁ maraṇā’, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’) are also conclusions from not understanding PS, but it is difficult to explain how they get the wrong end of the stick. So I’d like your help on this point.
Of course, I know that this task is something of little importance to achieve maggaphala. To conclude, if one understands PS correctly, the whole problem is solved. However, considering that many people do not accept the issue as a result of a false understanding of PS, I think it would be helpful to clarify how these two went wrong.
I’m not sure exactly what the word jīva means. I would like to get more information about it. Does jīva mean life-stream? Or just life in the sense of ‘being’?
@Jorg
Thank you. However, members of the Korean Pure Dhamma Forum will have a meeting on the 22nd. And I’m going to make a presentation there. So I think I have no time to contact you. If you don’t mind, could I contact you after that?@Lal
“– There are mainly two ways to improve writing skills: (i) write frequently, (ii) read English texts (books, websites, etc.)”Okay. I’m doing it this way. Thank you for your advice.
@Jorg
“If you still wish to improve further, perhaps I could be of service. Also, if you ever need a conversational partner, we’re practically in the same time zone. In case, just let me know in the chat and we’ll figure something out.”Thank you for your suggestion. I am willing to learn English with/under you and others.
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I wrote: “I also have a selection of some posts that are good for beginners to see. I’ll organize it and upload it here tomorrow.”I am looking at the future of Pure Dhamma in the medium to longer term. Also, I keep picking out what is post better for beginners. In the process, the list continues to change, so I will upload it after confirmed to some extent.
