Dear Piya and pali friends
Yours is truly breaking through posture.
If sa~n~na is understood as apperception, so that
neither-apperception-nor-non-apperception is the last
of the arupa jhana attainments (exempting the theme
less), and the last abode for becoming rather than
neither-perception-nor-non-perception, it would mean
that while the disturbances from consciousness (as the
act that cognizes the already formed apperception)
wouldnt be present, there would be only this
disturbance no appercepting neither not no
appercepting, (as the act of codifying, and
configuring a mental note of that very perception).
Taking the gradual steps from the cula-su~n~nata, the
sphere of infinite space is empty of disturbation of
the form, while the disturbation of infinite space,
and therefore the perception, apperception and
(infinite) consciousness of infinite space are
present.
The sphere of infinite consciousness is the result of
the purgation of the perception infinite space,
leaving only the infinite consciousness (that earlier
was cognizing infinite space and now is conscious of
no space whatsoever, yet remains), the perception of
infinite consciousness, and the apperception (or
labeling) on base of that very perception noting
infinite consciousness and the cognizing result
Infinite consciousness;
The sphere of nothing purges consciousness(of the
earlier spheres) leaving no sign to be perceived nor
apperceived nor cognized, nevertheless this process is
itself perceived, apperceived, and cognized there is
nothing, in and of itself, being this a subtler than
the former.
The sphere of neither-apperception nor no-
apperception, purges the labeling created by either
apperception or non apperception, leaving nothing to
be cognized, and no disturbation on base of the mind
forming labels and subsequent processes, never the
less perception remains, that which is connected to
the six internal and external media sense bases.
The theme less concentration, purging the
concentration based on not apperception neither not
non apperception, has only the disturbation of the
six media sense bases, leaving as the only sublimation
left the cessation of perception and feeling.(I assume
that the relation of this attainment to the previous
sphere is analog with that of the forth and the fifth
form jhana, just an alternate development)
Keeping the previous arguments that would mean
cessation of apperception and feeling, which is the
very attainment of release, Nibbana. Where
apperception is ended for good and fabrications, such
as mind labels( nama-rupa) are root less, and those
remaining are dependent to the remaining span of life
of the Arahat.
The use of the terms consciousness perception and
apperception in the previous arguments (arguments
which I confess are improvised, and I beg you to
consider them as provisional, more like an exploration
rather than a deep and scholar conclusion) are more
occident inclined, trying to render the meaning in a
modern psychological format :
Perception as the preliminary phase of receiving an
input , i.e. physical, (or mental), sensation of a
knife cutting ones finger, but being not aware of the
fact, of the pain or the whole mental image. Just as
having received mail, but not being aware of its
contents or message, therefore having no conclusion
about them or reaction whatsoever.
Apperception, the process of codifying a sensorial
input, in an understandable format for the
consciousness to cognize; i.e. a common (lot commoner
in this forum ;) ) experience is translating a line:
you have the text translated word by word, with
adequate syntax and grammar, but the meaning is (in a
very short instant) not cognized yet.
Consciousness as the phase of being conscient or
cognizing, i.e. This is pain , or the meaning of a
line, or a fact of life et cetera.
But being such terms more adequate to occidental
terms, not the Buddha vaccana, I would like to
propone a position of them in the dependent co arising
map
From ignorance as a requisite condition come
fabrications.
From fabrications as a requisite condition comes
consciousness.
From consciousness as a requisite condition comes
name-&-form.
From name-&-form as a requisite condition come the six
sense media.
From the six sense media as a requisite condition
comes contact.
From contact as a requisite condition comes feeling.
From feeling as a requisite condition comes craving.
From craving as a requisite condition comes
clinging/sustenance.
From clinging/sustenance as a requisite condition
comes becoming.
From becoming as a requisite condition comes birth.
From birth as a requisite condition, then aging &
death, sorrow, lamentation, pain, distress, & despair
come into play. Such is the origination of this entire
mass of stress & suffering.
Perception (as used lines above) would be interlaced
with contact and the six sense media salayatana;
Apperception as fabrication;
Consciousness as consciousness and feelingin the
dependent coarising .
This may help identifying the difference between
perception and consciousness:
"And why do you call it 'perception'? Because it
perceives, thus it is called 'perception.' What does
it perceive? It perceives blue, it perceives yellow,
it perceives red, it perceives white. Because it
perceives, it is called perception.
The input blue, red, yellow is percived, that
is perception
"And why do you call it 'consciousness'? Because it
cognizes, thus it is called consciousness. What does
it cognize? It cognizes what is sour, bitter, pungent,
sweet, alkaline, non-alkaline, salty, & unsalty.
Because it cognizes, it is called consciousness.
The input of the taste, i.e. sweet, having been
perceived and codified, is now cognized as, for this
example, sweet, this implies that the information has
being received from the sense bases media, codified,
in terms of name and form, and understood (in a
worldly sense)
And from that contact, feeling arises, from the
contact with the perception sweet, pleasure as a
feeling might arise; then on, craving will arise for
the pleasure caused by the consciousness caused by the
contact with the perception sweet, that will
concrete the connection sweet pleasure as a
common clinging, that would eventually condition a
becoming as the wish to become one that feels the
pleasure derived from the perception sweet; then,
according to kamma, a birth will come in which the
perception sweet may be or not be achieved, in
either case resulting in suffering, in the first
probability, where sweet is perceived, that
perception and its pleasure will not be constant,
neither satisfactory, in the second case the suffering
resulting from privation of the desired object is
obvious.
And that would be just a small part of the suffering
caused in this way from relying on the aggregates, for
this is a simplified and narrow analysis, amplified it
would have many feedback loops resulting in the
extremely complex matrix of experience itself.
Any comment, critic and suggestion is not only
welcomed, but encouraged (and appreciated). Since this
is only some kind of a draft in the search of right
view, is not to be taken in complete seriousness.
Metta
Khael.
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