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Lal said: 6. The final sutta says when one understands the above, one comprehends “Rūpa dhātu, arūpa dhātu, nirodha dhātu.”
In this context, the arūpa dhātu means the namaloka?
The reason why I asked is that there are rūpa(hadaya vatthu) in arūpa realm. So arūpa dhātu is not same the arūpa loka.
Oh, I think this is a problem by the cultural difference between English and Korean. I understood what you mean.
Thank you for the recommendations. I’ll read these posts soon and be careful about writing Pali words.
Thank you for your warm encouragement.
Also, for correcting my sentence! When I wrote that sentence, I tried to find the right word, but I couldn’t. Now I found the proper term!
OK. I’ll be careful with capitalization next time.
So dāna means giving and cāga means generosity, the two are different concepts.
Thank you for the recommendation of other suttā. I read them all.
But I still want to know the meaning of this part.
Idha, gahapati, ariyasāvako vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṁvibhāgarato.
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.
OK. I got the point what you mean. Thank you for the answer. Now I truly feel the danger of word-by-word translation clearly.
You said: “paṭisaraṇa means to provide refuge/protection.”
However, in this meaning of word, I don’t understand why Buddha tell the Brahmin Uṇṇābha like this.
Accayāsi, brāhmaṇa, pañhaṁ, nāsakkhi pañhassa pariyantaṁ gahetuṁ.
This question goes too far, brahmin! You weren’t able to grasp the limit of questioning.I guess the sutta’s contents presents in this order.
(1) panca indriya
(2) they depend on mano, mano encompass all of them.
(3) mano depends on sati
(4) sati depends on vimutti
(5) vimutti depends on nibbana
(6) nibbana depends on?
(7) That question is outside of the scope of answerabilitySo I think from (3) to (5) is presenting the outline of way to nibbana.
In this context, the main point is that mano is the most important thing because it plays a central role in the way to nibbana.
But in (6), the point is changing. Because the question is basically like that. “What is the final destination’s destination?” I think that is why Buddha said: “This question goes too far, brahmin! You weren’t able to grasp the limit of questioning.”
So in this context, paṭisaraṇa might mean “depend” or something like that. I think the saraṇa of paṭisaraṇa can be seen the Buddha “saranam” gacchami.
If I was wrong, please tell the correct meaning of it to me.
Thank you for the answer. And I’m sorry for my mistake. I didn’t know that.
This is what lal revised
https://suttacentral.net/an6.97/en/sujato?layout=sidebyside&reference=none¬es=asterisk&highlight=false&script=latinAnd This is what I first copied.
https://suttacentral.net/an6.97/pli/ms?layout=sidebyside&reference=none¬es=asterisk&highlight=false&script=latinI had cut the front part of link like this then pasted here like this.
https://suttacentral.net/an6.97/pli/msThe reason why I cut the link is that the untidy link code is disturbing my writing, so I wanted to minimize it.
Now I know why I should not cut the link. I’ll keep it from now on.
