This is the link
viewtopic.php?f=13&t=30370#p440038
Please note that you were part of this discussion.
So why asking again ?
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My view on this "sticking to wrong or too vague meanings", is that we are playing here the "dog chasing tail" kind of game. Which might be of some interest and profitable for some people.
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Once more, your "contact" ("feeling") and "perception", in their vagueness, are lacking the clarity of the Vedic meaning.
I will take for instance, feeling (vedana) and perception (sanna), as vaguely interpreted by everyone along these forums.
For, if you take the Vedic underlying meaning of vedana as "experience, with the wish to know more" - (in other words: the wish to inquire); then the Vedic underlying meaning of sanna as "inquiry, with its assumptions" makes more sense in a sutta like MN 43:
That which is feeling, your reverence, and that which is perception and that which is discriminative consciousness, these states are associated, not dissociated, and it is not possible to lay down a difference between these states, having analysed them again and again.
In other words, the wish for an inquiry (which is a part of vedana) and the inquiry (which is a part of sanna), are associated, not dissociated. And the assumptions (which are a part of sanna) - (with the "choices" taken among these assumptions, viz. sankhara) - and the discriminative knowledge (vinnana) derived from these (chosen) assumptions, are associated, not dissociated.
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Dig it ?
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Why making things vague, when Vedic lexicograhy makes things perfectly clear ?
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It would be also good that you provide suttas' references.
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In which sutta does Buddha speak of perception (sanna) of color ? And in which sutta does he speak about cold, etc.?
Are they with parallels.
If so, is Buddha talking about qualia, which asks more for inquiry (sanna) when it comes to colour; or is He talking about simple and obvious feelings that can be measured (such as cold and heat) ?
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You have to be more rigorous in your sources (like as provinding suttas with parallels) ; but also about your lexicographic analysis.
That would be swell.
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So to resume what was said before about the external namarupa (as khandhas - SA 298), you just shift to the internal definition of namarupa in the Nikayas - that is to say, you transfer the properties of the external khandhas (external namarupa) and their sensory (external) ayatanani, to the internal ayatanani, through sense-consciousness. This is phassa. That is to say the result of the combination of the three.
Then you experience that, with a wish to inquire further (vedana) - you inquire and make assumptions (sanna). You make choices sankhara) - you make up your mind (manasi kr) - and that leads to your "personal" knowledge (vinnana) .
You crave for that (tanha), you appropriate that as yours (upadana) - and, for that reason (mostly craving), you wish for more existence (bhava) and birth (jati) ensues.
Why make things simple, when they can be complicated ?
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