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October 15, 2022 at 6:32 pm in reply to: Post on “Icchā (Cravings) Lead to Upādāna and to Eventual Suffering” #40915
dosakkhayo
Participant“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.
October 15, 2022 at 6:24 pm in reply to: post on “Dhammā, Kamma, Saṅkhāra, Mind – Critical Connections” #40914dosakkhayo
ParticipantOkay. I understand it. Thank you for your kind explanation.
October 15, 2022 at 3:40 pm in reply to: Post on “Icchā (Cravings) Lead to Upādāna and to Eventual Suffering” #40906dosakkhayo
ParticipantI 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).
October 15, 2022 at 1:13 pm in reply to: Post on “Icchā (Cravings) Lead to Upādāna and to Eventual Suffering” #40902dosakkhayo
ParticipantI 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).
dosakkhayo
ParticipantLal 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?October 9, 2022 at 9:06 pm in reply to: Post on Misconceptions on the Topics the Buddha “Refused to Answer” #40816dosakkhayo
ParticipantI think I’ve got enough answers on this subject. Thank you.
October 9, 2022 at 4:10 pm in reply to: Post on Misconceptions on the Topics the Buddha “Refused to Answer” #40808dosakkhayo
Participant“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’?
dosakkhayo
Participant@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?dosakkhayo
Participant@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.
dosakkhayo
Participant“Another idea that came to my mind yesterday is whether we should start another website for beginners.”
l am with you on it deeply. In fact, I was trying to bring it up first. I thought a lot about what I could give people who first came across this site. I felt that we should think of three things.
1. They need some motivation to move on to learning more profound concepts.
One gets more motivation when one sees that one’s effort gives good consequences. So I hope this new site will cover content that more directly shows the connection between life experiences and concepts. Perhaps the site’s prospective readers are quite hard to know how tremendous it is to have all of asava removed. So I think it would be good to express it in a different way. For example, I think it can be expressed that “You will be able to make sure that you never get the problem wrong again, which you have habitually repeatedly.”
– I am trying to be able to speak English like a native speaker. But it is likely to take quite a long time. I hope there is someone who could help me with polishing my writing.2. The number of posts on the new site should be small.
Because if the number of posts is too high, readers will be overwhelmed. Therefore, it should focus on the significance of the core concept. The posts have to deal with what changes when one learns Dhamma and how it actually changes one’s life. It would be better to focus on simple but powerful changes. I’ve been thinking about this for a long time. So I think I could help lal on this point later.
3. They should be able to focus on more important concepts by the new site.
They don’t have to jump into everything about Buddhism from the beginning. It is better to repeatedly focus on key information that can bring about meaningful change.
These criteria are also considered when I write the column. And what I learned while making this was that I could get a sense of the effort for us in Lal’s writing. As I read your article, I felt some differences from any other Buddhist publications. In your writing, I saw expressions that only those who actually understood the concept could write. It was a completely different type of writing from the existing Buddhist books that repeated what was previously written like a parrot. Only those who really want to tell the reader something can write such a thing. These were the driving force behind my steady reading of all the posts on Pure Dhamma. Once again, I would like to take this opportunity to thank lal for your service.
I also have a selection of some posts that are good for beginners to see. I’ll organize it and upload it here tomorrow.
dosakkhayo
ParticipantThey want to choose to continue rebirth rather.
=> They want to choose to continue rebirth rather than to stop.Rather than a plate shift, it works in a way that Mount Everest suddenly falls off and the Mariana Trench becomes shallow prices.
=> Mariana Trench becomes shallow water.dosakkhayo
ParticipantLal said: “We have to be very careful about initiating “new” approaches.”
I agree. I seriously pondered for a year about how the contamination of the Buddha Dhamma occurs. I was particularly concerned about the case of Mahayana. I thought desperately not to make a second Mahayana. Mahayana can not even be considered Buddhism!
We know that anicca, dukkha, and anatta are the truth. But some people don’t recognize the dangers of this world. They want to choose to continue rebirth rather. So instead of looking at the world as it is, they need to create a system that approves ‘discrepancies between reality and perception’ and ‘internal contradictions.’
In this system, they focus on understanding nature’s ‘components’ rather than the ‘law’ of nature. They don’t value knowing what they need to know, but they value knowing things that don’t matter. It is how the reversal of value occurs.
Speaking English does not imply knowing every existing word in the dictionary, though they solely concentrate on quantitative knowledge. In this manner, devaluation of the core concepts and appreciation(revaluation) of peripheral concepts occur. At this point, a fundamental crack occurs.
In the genuine Dhamma, each concept gets the treatment of actual status(importance). So even if one doesn’t know the concept of bodhisatta, one can be a sotapanna. Because the important thing is to understand Tilakkhana/Paticca Samuppada/Four noble truths. But in the wrong teaching, peripheral concepts are favored. So the deformation of the contour(map) of value occurs. It has a completely different terrain of meaning. Rather than a plate shift, it works in a way that Mount Everest suddenly falls off and the Mariana Trench becomes shallow prices.
So what we have to be careful about, at least considering the case of Mahayana, is that we have to earnestly discriminate between what’s important and what’s not. We should focus on knowing what we need to know, not trying to know everything about nature. Also, we should keep trying to contemplate the dangers of the rebirth process. In short, we should do bhāvānāya bahuleekathaya.
P.S. To deform Dhamma can happen in other ways. It can be caused by a completely incorrect interpretation too. Such as the case that Anapanasati turned into breath meditation. But the solution is always the same. In either case, one must try to verify the Dhamma properly oneself. That’s when the truth becomes clear. Without this effort, it becomes blurred and obscured.
dosakkhayo
Participant7. Dosakkhayo wrote: “I would like to deliver to everyone else what I got. From now, I’m starting to write a column that I planned before. I’ll write it down in Korean for now, but I plan on drawing it into comics.”
– That sentence didn’t register in my mind while reading your comment earlier.
– That is an extremely bad idea. Buddha Dhamma is to be treated with respect. I don’t want to have any association with this kind of stuff.–
I fully understand your concern. A cartoon is a format that usually deals with funny, comic stories. I chose the wrong word. In Korean, these words(cartoon, comics, graphic novel, etc.) are all grouped into one word. What I wanted to say was a graphic essay.
– I am going to treat Buddha’s teachings with sincere respect. I can guarantee this. If you are still worried, then I will make a manuscript and send it to you. If there is a problem with it in your view, I will discard it without hesitation. Because I don’t want to treat Dhamma carelessly and improperly too.– I would like to show you how I’m going to draw it. There is a book: “Genome Express: A Spectacular Voyage into the World of Genome“. It’s my role model of work. I would really appreciate it if you could review this just once. I hope my sincerity will be accepted.
dosakkhayo
ParticipantI see. I’ve been thinking about it. And I concluded your response is proper. I was thinking about how to deliver Dhamma to others properly. And your answer solved many miscellaneous problems. Thank you.
dosakkhayo
ParticipantYes, I understand that. To me, this is a clear fact. However, Korean Theravada group who follows the vissudhimagga seems to think that this explanation is not enough. Of course, there is no such thing as “a convincing explanation for everyone”. Because people can insist stubbornly on their views as much as they want. But there is a possiblity that someone can still try to listen to us. That’s why I have been looking for a phrase that clearly explains samadhi and jhana separately. For those people, this phrase will be invaluable.
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