matt lange:
Please, I would appreciate help understanding the difference between two of the skhandas, namely perception (sanna) and consciousness. I don't even know what the word consciousness is or means- I have a sense of what awareness means (to be aware of unaware). I have a sense of what perception is (the famous perception of a vase versus two faces). But, I don't understand or have a sense of what consciousness is.
Thank you.
aloha matt,
The first division of emptiness is that of
nama rupa, or "name and form."
"Form" refers to materiality, the physical. "Name" refers to mentality.
"Form" is one of the skandhas, and the other four are "name." Mentality involves sensations, perceptions, volitions (will), and consciousness.
"Perceptions" are
saṃjñā-skandha - the aggregate of recognition, labels or ideas. This could be thought of as the entire overlay of concepts with which we understnd our world(s).
"Consciousness" is awareness, knowing. Are you sleeping, frere jacques? Then you are conscious.
The skandhas can't really be separated. Consciousness implies sensation, perception, volition, form. Each skandha requires the others. Without sensation, without consciousness, without volition, there is no perception of form.
Many imagine that "consciousness" is key, that it can be refined, purified, enlightened. Expanded. But in truth it is not what we think it is, and cannot be separated from its objects.
Science and positivism tell us that the world is fully exposed to consciousness, that the world is what we know it to be. In truth, we are aware of the tiniest fraction of what we actually know, and most of that is wrong.
Everything we know of real value is unconscious. What remains is sensation, perception, volition, awareness. And form.
may all sentient beings be happy
(laughs)
terry
The Maha Prajna Paramita Hridaya Sutra
(aka "heart sutra")
Avalokitesvara Bodhisattva when practicing deeply the Prajna Paramita perceives that all five skandhas are empty and is saved from all suffering and distress.
Sariputra, form does not differ from emptiness, emptiness does not differ from form. That which is form is emptiness, that which is emptiness form. The same is true of feelings, perceptions, impulses, consciousness.
Sariputra, all dharmas are marked with emptiness. They do not appear or disappear, are not tainted or pure, do not increase or decrease. Therefore, in emptiness, no form, no feelings, perceptions, impulses, consciousness. No eyes, no ears, no nose, no tongue, no body, no mind, no color, no sound, no smell, no taste, no touch, no object of mind, no realm of eyes and so forth until no realm of mind consciousness. No ignorance and also no extinction of it and so forth until no old age and death and also no extinction of them.
No suffering, no origination, no stopping, no path, no cognition, also no attainment with nothing to attain.
The Bodhisattva depends on Prajna Paramita and the mind is no hindrance. Without any hindrance, no fears exist. Far apart from any perverted views, one dwells in Nirvana.
In the three worlds, all Buddhas depend on Prajna Paramita and attain Anuttara Samyak Sambodhi.
Therefore, know that Prajna Paramita is the great transcendent mantra, is the great bright mantra, is the utmost mantra, is the supreme mantra which is able to relieve all suffering and is true not false. So proclaim the Prajna Paramita mantra, proclaim the mantra which says:
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha.
Translation by Kuan Um School of Zen