http://www.accesstoinsight.org/tipitaka ... .than.html
"'Perception should be known. The cause by which perception comes into play... The diversity in perception... The result of perception... The cessation of perception... The path of practice for the cessation of perception should be known.' Thus it has been said. In reference to what was it said?
"There are these six kinds of perception: the perception of form, the perception of sound, the perception of aroma, the perception of flavor, the perception of tactile sensation, the perception of ideas.
"And what is the cause by which perception comes into play? Contact is the cause by which perception comes into play.
"And what is the diversity in perception? Perception with regard to forms is one thing, perception with regard to sounds is another, perception with regard to aromas is another, perception with regard to flavors is another, perception with regard to tactile sensations is another, perception with regard to ideas is another. This is called the diversity in perception.
"And what is the result of perception? Perception has expression as its result, I tell you. However a person perceives something, that is how he expresses it: 'I have this sort of perception.' This is called the result of perception.
"And what is the cessation of perception? From the cessation of contact is the cessation of perception; and just this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the way leading to the cessation of perception.
"Now when a disciple of the noble ones discerns perception in this way, the cause by which perception comes into play in this way, the diversity of perception in this way, the result of perception in this way, the cessation of perception in this way, & the path of practice leading to the cessation of perception in this way, then he discerns this penetrative holy life as the cessation of perception.
"'Perception should be known. The cause by which perception comes into play... The diversity in perception... The result of perception... The cessation of perception... The path of practice for the cessation of perception should be known.' Thus it has been said, and in reference to this was it said.
Saññā (f.) [fr. saŋ+jñā] (pl. saññāyo and saññā -- e. g. M i.108) 1. sense, consciousness, perception, being the third khandha Vin i.13; M i.300; S iii.3 sq.; Dhs 40, 58, 61, 113; VbhA 42. -- 2. sense, perception, discernment, recognition, assimilation of sensations, awareness M i.293; A iii.443 (nibbāna˚); S iii.87; Sn 732 (saññāya uparodhanā dukkhakkhayo hoti; expld as "kāmasaññā" SnA); Miln 61; Dhs 4; DhsA 110, 200 (rūpa˚ perception of material qualities). -- 3. consciousness D i.180 sq.; M i.108; Vbh 369 (nānatta˚ c. of diversity: see nānatta); Miln 159; J iv.391; is previous to ñāṇa D i.185; a constituent part of nāma S ii.3, cp. Sn 779; according to later teaching differs from viññāṇa and paññā only as a child's perceiving differs from (a) an adult's, (b) an expert's Vism 436 sq.; Dhs. trsln 7 n. 2, 17 n. 2. -- nevasaññā -- nâsaññā neither consciousness nor unconsciousness D iii.224, 262 sq.; M i.41, 160; ii.255; iii.28, 44; Ps i.36; Dhs 268, 582, 1417; Kvu 202; Nett 26, 29; Vism 571. -- 4. conception, idea, notion D i.28; iii.289 (cp. Dial. iii.263: "concept rather than percept"); M iii.104; S i.107; Sn 802, 841; J i.368 (ambaphala saññāya in the notion or imagining of mango fruit); Vism 112 (rūpa˚ & aṭṭhika˚). saññaŋ karoti to imagine, to think J ii.71; to take notice, to mind J i.117. -- 5. sign, gesture token, mark J i.287; ii.18; paṇṇa˚ a mark of leaves J i.153; rajjusaññā a rope used as a mark, a guiding rope, J i.287; rukkha -- saññaŋ pabbata -- saññaŋ karonto, using trees and hills as guiding marks J iv.91; saññaŋ dadāti to give the sign (with the whip, for the horse to start) J vi.302. -- 6. saññā is twofold, paṭighasamphassajā and adhivacanasamphassajā i. e. sense impression and recognition (impression of something similar, "association by similarity," as when a seen person calls up some one we know), Vbh 6; VbhA 19 sq.; threefold, rūpasaññā, paṭighasaññā, and nānattasaññā A ii.184; S ii.211; cp. Sn 535; or kāma˚, vyāpāda˚, vihiŋsā˚ (as nānatta˚) Vbh 369, cp. VbhA 499; fivefold (pañca vimutti -- paripācaniyā saññā); anicca˚, anicce dukkha˚, dukkhe anatta˚, pahāna˚, virāga˚ D iii.243, cp. A iii.334; there are six perceptions of rūpa, sadda, gandha, rasa, phoṭṭhabba, and dhamma, D ii.309; S iii.60; the sevenfold perception, anicca -- , anatta -- , asubha -- , ādīnava -- , pahāna -- , virāga -- , and nirodha -- saññā, D ii.79; cp. A iii.79; the tenfold perception, asubha -- , maraṇa -- , āhāre paṭikkūla -- , sabbaloke anabhirata -- , anicca -- , anicce dukkha -- , dukkhe anatta -- , pahāna -- , virāga -- , nirodha -- saññā A v.105; the one perception, āhāre paṭikkūlasaññā, Cpd. 21. -- 7. See further (unclassified refs.): D i.180; ii.277 (papañca˚); iii.33, 223; S ii.143; A ii.17; iv.312; Nd1 193, 207; Nett 27; Vism 111, 437, 461 sq. (in detail); VbhA 20 (pañca -- dvārikā), 34; VvA 110; and on term Cpd. 40, 42.
-- gata perceptible, the world of sense M i.38. -- bhava conscious existence Vism 572; VbhA 183. -- maya= arūpin M i.410 (opp. manomaya=rūpin). -- vedayitanirodha cessation of consciousness and sensation M i.160, 301; iii.45; A i.41; Kvu 202; S ii.212. -- viratta free from consciousness, an Arahant, Sn 847. -- vimokkha emancipation from consciousness Sn 1071 sq.; Miln 159=Vin v.116.
Saññā: 1. 'perception', is one of the 5 groups of existence khandha, and one of the 7 mental properties cetasika that are inseparably bound up with all consciousness see: cetanā It is sixfold as perception of the 5 physical sense-objects and of mental objects. It is the awareness of an object's distinctive marks,one perceives blue, yellow, etc.,; S. XXII, 79. If, in repeated perception of an object, these marks are recognized, saññā functions as 'memory' see: Abh. St., p. 68f..
2. saññā stands sometimes for consciousness in its entirety, e.g. in n'eva-saññā-n'āsaññāyatana 'the realm of neither-perception-nor-non-perception'; further, in asaññā-satta 'unconscious beings'. In both cases reference is not to 'perception' alone, but also to all other constituents of consciousness. Cf. D. 9.
3. saññā may also refer to the 'ideas', which are objects of meditation, e.g. in a group of 7 ideas, of impermanence anicca-s etc. A. VII, 46; of 10: impurity asubha-s etc. A. X, 56, and another set of 10 in A. X. 60; or to wrong notions, as in nicca, subha-s the notion of permanence, beauty, etc.
retrofuturist wrote:Greetings Moth,
Nanavira Thera briefly explores the differential between saññá and viññána (perception and consciousness) here...
Notes on Dhamma - Saññá
mikenz66 wrote:I cannot access that link. I presume that this is the same material:
http://nanavira.xtreemhost.com/index.ph ... &Itemid=85
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