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Samjna (concept)

January 29, 2023

Saṃjñā (Sanskrit; Pali: sañña) is a Buddhist term that is typically translated as "perception" or "cognition." It can be defined as grasping at the distinguishing features or characteristics.[1][2] Samjñā has multiple meanings depending on religions. Although Samjñā means the five aggregates in Buddhism, in Hinduism, it refers to art traditions and in Jainism, it points to recognition distinct from cognition.[3]

Translations of
Saṃjñā
Englishperception,
cognition,
conceptualization,
distinguishing
Sanskritsaṃjñā, संज्ञा
Palisañña, सञ्ञा
Chinese想 (xiǎng)
Japanese想
(Rōmaji: sō)
Tibetanའདུ་ཤེས།
(Wylie: 'du shes;
THL: du shé)
Thaiสัญญา
(RTGS: sanya)
Glossary of Buddhism
Table: Uses of samādhi
(based on AN IV.41)
object of
concentration 		development
four jhānas pleasant abiding
(sukha-vihārāya)
in this life
(diţţhadhamma)
perception (sañña)
of light (āloka) 		knowing (ñāṇa) and
seeing (dassana)
arising, passing, fading
of feelings (vedanā),
perceptions (saññā)
and thoughts (vitakkā) 		mindfulness (sati)
and clear
comprehension
(sampajaññā)
arising and fading of the
five aggregates of clinging
(pañc'upādāna-khandha) 		extinction (khaya)
of the taints (āsava)
[Arahantship]
This box:

Saṃjñā is identified within the Buddhist teachings as follows:

Definitions

Theravada

Bhikkhu Bodhi states:

The characteristic of perception is the perceiving of the qualities of the object. Its function is to make a sign as a condition for perceiving again that "this is the same," or its function is recognizing what has been previously perceived. It becomes manifest as the interpreting of the object...by way of the features that had been apprehended. Its proximate cause is the object as it appears. Its procedure is compared to a carpenter's recognition of certain kinds of wood by the mark he has made on each.[4]

According to the Theravada tradition, saññā experiences the same object as the citta it accompanies but it performs its own task: it 'perceives' or 'recognizes' the object and it 'marks' it so that it can be recognized again.[5]

The Atthasālinī (I, Part IV, Chapter 1, 110) provides the following two definitions for saññā:

  • ...It has the characteristic of noting and the function of recognizing what has been previously noted. There is no such thing as perception in the four planes of existence without the characteristic of noting. All perceptions have the characteristic of noting. Of them, that perceiving which knows by specialized knowledge has the function of recognizing what has been noted previously. We may see this procedure when the carpenter recognizes a piece of wood which he has marked by specialized knowledge...
  • Perception has the characteristic of perceiving by an act of general inclusion, and the function of making marks as a condition for repeated perception (for recognizing or remembering), as when woodcutters 'perceive' logs and so forth. Its manifestation is the action of interpreting by means of the sign as apprehended, as in the case of blind persons who 'see' an elephant. Or, it has briefness as manifestation, like lightning, owing to its inability to penetrate the object. Its proximate cause is whatever object has appeared, like the perception which arises in young deer mistaking scarecrows for men.[5]

Mahayana

The Abhidharma-samuccaya states:

What is the absolutely specific characteristic of conceptualization (saṃjñā)? It is to know by association. It is to see, hear, specify, and to know by way of taking up the defining characteristics and distinguishing them.[2]

Mipham Rinpoche states:

Perception consists of the grasping of distinguishing features.
In terms of support, they can be divided into six types: perceptions resulting from contact, the meeting of the eye and so forth, up until the mind.
Furthermore, they are distinguishing characteristics in regard to sense objects... and... in regard to names...[1]

Alexander Berzin gives the following informal explanation:

Then there is distinguishing (’du-shes, Skt. samjna). And so it takes a special feature of the object, of the appearing object—so, the hologram—and it gives some significance to it, some conventional significance to it. In other words, within a sense field it distinguishes between, for instance, light and dark. I mean, we’re seeing a huge amount of information, and in order to deal with it we need to distinguish one little piece from everything else. That’s distinguishing.[6]

Within the five aggregates

Saṃjñā is identified as one of the Five Aggregates, as shown in the following diagram

 The Five Aggregates (pañca khandha)
according to the Pali Canon.
 
   
 
 
 
→
←
 
 
 
←		  
 
 Source: MN 109 (Thanissaro, 2001)  |  diagram details

In the Early Buddhist literature

In the early Buddhism Theravadin texts of the Nikayas/Āgamas, saṃjñā/sañña is the third of the Five Aggregates (Skt.: skandha; Pali: khandha) which can be used to skillfully delineate phenomenological experiences during meditation.[7] Whether as one of the Five Aggregates, meditative concentration (samādhi) on the passing and rising (P. vipassana, S. vipaśyanā) of sañña can lead to mindfulness (P.sati, S. smṛti), clear comprehension (P. sampajanna, S. samprajaña) enlightenment and Arhantship (see Table).

In the Pali Canon, sañña is frequently defined as:

"It perceives blue, it perceives yellow, it perceives red, it perceives white."[8]

In post-canonical Pali commentaries, the Visuddhimagga likens sañña to "a child without discretion."[9]

Alternate translations

Alternate translations for the term sañña are:

  • Conceptualization (Herbert Guenther)
  • Distinguishing (Alexander Berzin)
  • Perception (Erik Kunsang, Nina van Gorkom)
  • Recognition (Geoffrey Shatz)
  • Apperception (Susan Hamilton, Luis O. Gómez, David Seyfort Ruegg)

See also

Notes

  1. ^ a b Kunsang 2004, p. 22.
  2. ^ a b Guenther 1975, Kindle Locations 364-365.
  3. ^ www.wisdomlib.org (2016-02-08). "Samjna, Saṃjñā, Saṃjña: 17 definitions". www.wisdomlib.org. Retrieved 2020-06-07.
  4. ^ Bhikkhu Bodhi (2003), p. 80
  5. ^ a b Gorkom (2010), Definition of sanna
  6. ^ Developing the Mind Based on Buddha-Nature, Session Two: Primary Consciousness and Mental Factors, Alexander Berzin
  7. ^ See, for instance, the Satipatthana Sutta.
  8. ^ Thanissaro (2001).
  9. ^ Buddhaghosa (1999), p. 436.

Sources

  • Bhikkhu Bodhi (2003), A Comprehensive Manual of Abhidhamma, Pariyatti Publishing
  • Buddhaghosa, Bhadantācariya (trans. from Pāli by Bhikkhu Ñāṇamoli) (1999). The Path of Purification: Visuddhimagga. Seattle, WA: BPS Pariyatti Editions. ISBN 1-928706-00-2.
  • Thanissaro Bhikkhu (trans.) (2001). Khajjaniya Sutta: Chewed Up (SN 22.79). Retrieved 2006-06-22 from "Access to Insight" at: http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.079.than.html.
  • Nina van Gorkom (2010), Cetasikas, Zolag
  • Guenther, Herbert V. (1975), Mind in Buddhist Psychology: A Translation of Ye-shes rgyal-mtshan's "The Necklace of Clear Understanding", Dharma Publishing, Kindle Edition
  • Kunsang, Erik Pema (2004), Gateway to Knowledge, Vol. 1, North Atlantic Books

January 29, 2023
samjna, concept, this, article, includes, list, general, references, lacks, sufficient, corresponding, inline, citations, please, help, improve, this, article, introducing, more, precise, citations, june, 2014, learn, when, remove, this, template, message, saṃ. This article includes a list of general references but it lacks sufficient corresponding inline citations Please help to improve this article by introducing more precise citations June 2014 Learn how and when to remove this template message Saṃjna Sanskrit Pali sanna is a Buddhist term that is typically translated as perception or cognition It can be defined as grasping at the distinguishing features or characteristics 1 2 Samjna has multiple meanings depending on religions Although Samjna means the five aggregates in Buddhism in Hinduism it refers to art traditions and in Jainism it points to recognition distinct from cognition 3 Translations ofSaṃjnaEnglishperception cognition conceptualization distinguishingSanskritsaṃjna स ज ञ Palisanna सञ ञ Chinese想 xiǎng Japanese想 Rōmaji sō Tibetanའད ཤ ས Wylie du shes THL du she Thaisyya RTGS sanya Glossary of BuddhismTable Uses of samadhi based on AN IV 41 object ofconcentration developmentfour jhanas pleasant abiding sukha viharaya in this life diţţhadhamma perception sanna of light aloka knowing naṇa andseeing dassana arising passing fadingof feelings vedana perceptions sanna and thoughts vitakka mindfulness sati and clearcomprehension sampajanna arising and fading of thefive aggregates of clinging panc upadana khandha extinction khaya of the taints asava Arahantship This box viewtalkeditSaṃjna is identified within the Buddhist teachings as follows One of the five aggregates One of the seven universal mental factors in the Theravada Abhidharma One of the five universal mental factors in the Mahayana AbhidharmaContents 1 Definitions 1 1 Theravada 1 2 Mahayana 2 Within the five aggregates 3 In the Early Buddhist literature 4 Alternate translations 5 See also 6 Notes 7 SourcesDefinitions EditTheravada Edit Bhikkhu Bodhi states The characteristic of perception is the perceiving of the qualities of the object Its function is to make a sign as a condition for perceiving again that this is the same or its function is recognizing what has been previously perceived It becomes manifest as the interpreting of the object by way of the features that had been apprehended Its proximate cause is the object as it appears Its procedure is compared to a carpenter s recognition of certain kinds of wood by the mark he has made on each 4 According to the Theravada tradition sanna experiences the same object as the citta it accompanies but it performs its own task it perceives or recognizes the object and it marks it so that it can be recognized again 5 The Atthasalini I Part IV Chapter 1 110 provides the following two definitions for sanna It has the characteristic of noting and the function of recognizing what has been previously noted There is no such thing as perception in the four planes of existence without the characteristic of noting All perceptions have the characteristic of noting Of them that perceiving which knows by specialized knowledge has the function of recognizing what has been noted previously We may see this procedure when the carpenter recognizes a piece of wood which he has marked by specialized knowledge Perception has the characteristic of perceiving by an act of general inclusion and the function of making marks as a condition for repeated perception for recognizing or remembering as when woodcutters perceive logs and so forth Its manifestation is the action of interpreting by means of the sign as apprehended as in the case of blind persons who see an elephant Or it has briefness as manifestation like lightning owing to its inability to penetrate the object Its proximate cause is whatever object has appeared like the perception which arises in young deer mistaking scarecrows for men 5 Mahayana Edit The Abhidharma samuccaya states What is the absolutely specific characteristic of conceptualization saṃjna It is to know by association It is to see hear specify and to know by way of taking up the defining characteristics and distinguishing them 2 Mipham Rinpoche states Perception consists of the grasping of distinguishing features In terms of support they can be divided into six types perceptions resulting from contact the meeting of the eye and so forth up until the mind Furthermore they are distinguishing characteristics in regard to sense objects and in regard to names 1 Alexander Berzin gives the following informal explanation Then there is distinguishing du shes Skt samjna And so it takes a special feature of the object of the appearing object so the hologram and it gives some significance to it some conventional significance to it In other words within a sense field it distinguishes between for instance light and dark I mean we re seeing a huge amount of information and in order to deal with it we need to distinguish one little piece from everything else That s distinguishing 6 Within the five aggregates EditSaṃjna is identified as one of the Five Aggregates as shown in the following diagram The Five Aggregates panca khandha according to the Pali Canon form rupa 4 elements mahabhuta contact phassa consciousness vinnana mental factors cetasika feeling vedana perception sanna formation saṅkhara Form is derived from the Four Great Elements Consciousness arises from other aggregates Mental Factors arise from the Contact ofConsciousness and other aggregates Source MN 109 Thanissaro 2001 diagram detailsIn the Early Buddhist literature EditIn the early Buddhism Theravadin texts of the Nikayas Agamas saṃjna sanna is the third of the Five Aggregates Skt skandha Pali khandha which can be used to skillfully delineate phenomenological experiences during meditation 7 Whether as one of the Five Aggregates meditative concentration samadhi on the passing and rising P vipassana S vipasyana of sanna can lead to mindfulness P sati S smṛti clear comprehension P sampajanna S samprajana enlightenment and Arhantship see Table In the Pali Canon sanna is frequently defined as It perceives blue it perceives yellow it perceives red it perceives white 8 In post canonical Pali commentaries the Visuddhimagga likens sanna to a child without discretion 9 Alternate translations EditAlternate translations for the term sanna are Conceptualization Herbert Guenther Distinguishing Alexander Berzin Perception Erik Kunsang Nina van Gorkom Recognition Geoffrey Shatz Apperception Susan Hamilton Luis O Gomez David Seyfort Ruegg See also EditBuddhist meditation Siddhas Mahasiddas Skandha Five Aggregates Vedana Feelings Sensations Notes Edit a b Kunsang 2004 p 22 a b Guenther 1975 Kindle Locations 364 365 www wisdomlib org 2016 02 08 Samjna Saṃjna Saṃjna 17 definitions www wisdomlib org Retrieved 2020 06 07 Bhikkhu Bodhi 2003 p 80 a b Gorkom 2010 Definition of sanna Developing the Mind Based on Buddha Nature Session Two Primary Consciousness and Mental Factors Alexander Berzin See for instance the Satipatthana Sutta Thanissaro 2001 Buddhaghosa 1999 p 436 Sources EditBhikkhu Bodhi 2003 A Comprehensive Manual of Abhidhamma Pariyatti Publishing Buddhaghosa Bhadantacariya trans from Pali by Bhikkhu Naṇamoli 1999 The Path of Purification Visuddhimagga Seattle WA BPS Pariyatti Editions ISBN 1 928706 00 2 Thanissaro Bhikkhu trans 2001 Khajjaniya Sutta Chewed Up SN 22 79 Retrieved 2006 06 22 from Access to Insight at http www accesstoinsight org tipitaka sn sn22 sn22 079 than html Nina van Gorkom 2010 Cetasikas Zolag Guenther Herbert V 1975 Mind in Buddhist Psychology A Translation of Ye shes rgyal mtshan s The Necklace of Clear Understanding Dharma Publishing Kindle Edition Kunsang Erik Pema 2004 Gateway to Knowledge Vol 1 North Atlantic Books Retrieved from https en wikipedia org w index php title Samjna concept amp oldid 1098956393, wikipedia, wiki, book, books, library,

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