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Re: Sanna - Looking for feedback!

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  • abhidhammika <abhidhammika@yahoo.com>
    Dear Robert M How are you? Your post on the participation of sa~n~naa (memory) in the processes of perceptual consciousness (pa~ncadvaaraviithi, five-door
    Message 1 of 2 , Mar 2, 2003
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      Dear Robert M

      How are you?

      Your post on the participation of sa~n~naa (memory) in the processes
      of perceptual consciousness (pa~ncadvaaraviithi, five-door cognitive
      road) and in the processes of conceptual consciousness
      (manodvaaraviithi, mind-door cognitive road) is fantastic.

      Please kindly note that I use the term "concept" as meaning any
      object or stimulus of mind-door cognitive road. That is to say,
      whenever I use the term "concept", concept refers to both realities
      (paramattha dhammaa) and conventions or designations (pa~n~natti
      dhammaa).

      Thus, we can simplify types of viithi by grouping them into the
      perceptual consciousnesses (for five-door cognitive road) and the
      conceptual consciousnesses (for mind-door cognitive road).

      Perceptual consciousness would process percepts while conceptual
      consciousness would process concepts.

      Your presentation of dot matrix or digital processing of visual data
      is very much in line with how ancient Theravada Buddhist commentators
      understood and explained the issue.

      As you might have already learnt the subject from the works of
      authors like Shwe Zan Aung, digital processing of perceptual data
      involves vitthi types beyond initial five-door cognitive roads. I
      call these viithi types the follow-up mind-door cognitive roads
      (Tadanuvattika manodvaaravitthi) or follow-up conceptual
      consciousnesses.

      As you already know, since memory (sa~n~naa) participates in every
      consciousness, every step of the perceptual consciousness processing
      and the follow-up conceptual consciousnesses would utilize memory.

      Thus, the whole process of coming to know a percept as we know it (a
      face, for example) exploits both perceptual consciousnesses and
      conceptual consciousnesses as many as necessary and utilizes
      instances of memory chains in all of them.

      The implication of this abhidhamma psychology is, as you might guess
      it, that the world of percepts (sights, sounds, smells, tastes, and
      touches) are the end results of mental constructions.

      With kind regards,

      Suan Lu Zaw





      --- In dhammastudygroup@yahoogroups.com, "robmoult <rob.moult@j...>"
      <rob.moult@j...> wrote:




      > Hi All,
      >
      > Over the past week, I have been reading a lot about sanna (lots of
      > airplane time). Following is my current understanding pieced
      > together from a number of sources. Please let me know if you
      > disagree with anything that I have said.
      >
      ================
      >
      > Looking forward to your feedback!
      >
      > Metta,
      > Rob M :-)
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