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September 21, 2024

Saññā is a critical mental factor (cetasika) that does not have a direct English translation (even though it is commonly and erroneously translated only as “perception”). Saññā is necessary for the survival of any living being and also plays the most critical role in perpetuating or extending the rebirth process and, thus, future suffering. That is why it is a component of the five aggregates.

Saññā – A Critical Concept in Buddha Dhamma

1. “Saññā” and “vedanā” are two Pāli words critical in understanding Buddha’s teachings. They define the sensory experience (the “vipāka aspect”). Saṅkhārās define our response which comes in two stages: (i) a weak form arises automatically in the “purāṇa kamma” stage, (ii) a potent “new kamma formation” happens in the “nava kamma” stage. See “Purāṇa and Nava Kamma – Sequence of Kamma Generation.” We will discuss that further in upcoming posts.

▪Saññā, depending on the context/situation, can be separated into THREE categories: (i) an “innate sense” of recognition of the sensory input, (ii) an “innate sense” of finding one’s way in the world to optimize survival, and (iii) an “innate sense” of “distorted evaluation/description” of sensory experiences. In this post, we will briefly address all three categories.

▪In the above, “innate sense” means you don’t need to think about it; it comes automatically to the mind as a “fact.” This is tied to the mental/physical body one is born with. Humans and animals have different types of saññā associated with them (especially in the second and third categories), with many variations even within the animal realm.

▪Based on saññā (but simultaneously), vedanā (loosely translated as “feelings”) arise. In many cases, a sukha or dukkha vedanā is really a saññā in the terminology of Abhidhamma. That applies mainly in (iii) above.

2. As we have discussed many times, a mind requires a sensory input to become “active.” The time sequence of events (that occurs within a split second of receiving sensory input) is discernible only to the mind of a Buddha. However, once explained, we can see the reasoning and how our own minds create future suffering becomes clear!

▪That sequence of events is discussed in many suttās. However, a systematic, detailed analysis is presented in Abhidhamma. Even though many people who have not even studied Abhidhamma say it was a “later addition,” that is an ignorant statement. The inter-consistency within Abhidhamma and consistency with the suttās is undeniable. I will gladly discuss any evidence for such an inconsistency in the discussion forum.

▪As I explained briefly in the previous post, “Sensory Experience, Paṭicca Samuppāda, and Pañcupādānakkhandha,” the validity of Buddha’s teachings cannot be discussed or debated within the “conventional human knowledge.” The scientific and philosophical knowledge base accumulated over the past thousands of years is based on our sensory experience. A central contention of Buddha was that the human knowledge base is flawed precisely because it is based on the flawed human experience that comes with “distorted saññā.” See “Cognition Modes – Sañjānāti, Vijānāti, Pajānāti, Abhijānāti.”

▪“Distorted/false saññā” plays a critical role in making “wrong judgments” on sensory experience and accumulating kammic energy to prolong suffering.

▪Let us discuss the three categories in #1 above.

Recognition Aspect of Saññā

3. The FIRST aspect of saññā is “to recognize” the subject of sensory experience, the first category in #1 above. The sequence of first through third is NOT based on importance but rather on introducing the different aspects/meanings of saññā.

▪In several suttās, it is described as the ability to recognize colors, for example. See “WebLink: suttacentral: Khajjanīya Sutta (SN 22.79).” However, that is only a very basic aspect of saññā.

▪In the same way, recognizing a sensory object such as a tree, a human (and to be specific as to whether it is a male, one’s father, etc.),  sound, taste, color, etc., all done with saññā. Without this capability, life will not be possible.

▪Saññā (recognition, in this case) arises automatically. When we see a friend on the street, we don’t need to think about who it is; simultaneously with seeing, we recognize precisely who it is, and many features associated with her come to our mind. That involves the mind automatically recalling past events related to her using the “manasikāra” cetasika that also arises with all cittas.

▪This aspect is common to all. Even animals recognize things in their environment. A dog instinctively identifies its owner, for example.

▪See “Amazingly Fast Time Evolution of a Thought (Citta).”

Some “Built-In” Saññā Are Species-Dependent and Helpful

4. The SECOND major category of saññā is common among animals. Different species have different types of “built-in saññā” for their survival. Humans generally do not have this type of “built-in” saññā.

▪The following short video is about migrating birds, which helps explain the concept of “built-in saññā.”

▪Migratory birds know when to start and which direction to fly in their long migrations based solely on an “innate sense” of initiation, direction, and length of travel.

WebLink: Youtube: How Do Birds Know Where To Go When They Migrate?

▪Migrating birds have built-in mechanisms (via kammic energy/Paṭicca Samuppāda) to provide navigation.

5. I asked Grok AI about it, and it gave the following description.

Migrating birds possess a natural compass mechanism that is believed to be magnetically sensitive. Here’s a bit more detail:

▪Magnetoreception: Many species of birds can detect the Earth’s magnetic field, which helps them navigate during migration. This ability is known as magnetoreception.

▪Cryptochrome Theory: One leading theory suggests that birds use proteins called cryptochromes in their eyes, which might be sensitive to magnetic fields. When these proteins absorb light, they could become involved in chemical reactions influenced by the Earth’s magnetic field, thus providing directional information.

▪Iron Particles: Another theory involves magnetite, a naturally magnetic form of iron oxide. Some studies have found tiny particles of magnetite in the beaks of homing pigeons and other birds. These particles might act like a microscopic compass needle, helping birds sense direction.

▪Other Navigation Tools: In addition to magnetism, birds use visual landmarks, the position of the sun, star patterns, and possibly even smell to navigate.

▪Therefore, migrating birds have biological systems that detect magnetic fields, aiding their remarkable navigational abilities during migration.

6. Another example is how ants build sophisticated “cities.”

WebLink: Youtube: Secret Megalopolis of Ants Uncovered - Truly a Wonder of the World !

▪But unlike humans, the ability to do that does not come from ingenious minds; ants have been doing it for eternity. It is a “characteristic” naturally associated with the “ant bhava.” Each ant “knows” what to do. Even though there is no “supervisor” to direct individual ants, their efforts (based solely on innate saññā) lead to the final product of a “megacity” with all required facilities (farms, storage facilities, etc.) that sustain the whole colony for years to come.

7. Another example is the baby turtles who race to the sea just after being hatched.

▪To evade the vultures looking for an easy meal, they must get to the sea before they are spotted. They have an “innate sense” to run towards the sea as soon as they hatch.

WebLink: Youtube: Surviving Sea Turtles | Untamed

▪Think about it: They do not run in random directions. How do they know which direction the sea is? It is a built-in saññā, just like for a migrating bird or an ant in an ant colony who instinctively knows its role.

▪There are many other examples, like how dogs can find their way home if released hundreds of miles away.

▪I described the second category in detail since it gives a good idea of “saññā,” which is hard to explain in words.

Built-In “Distorted Saññā”

8. A THIRD and the MOST IMPORTANT aspect of saññā varies widely between species, leading to a distorted or false impression of sensory inputs.

▪As I have pointed out many times, the taste of honey or the smell of a rose is a saññā and not a vedanā in a strict sense. However, that difference is not emphasized in the suttās because Abhidhamma was fully developed after the Buddha’s Parinibbāna.

▪Most of our decisions are based on this category of distorted or false saññā.

▪Only bodily contacts directly lead to feelings (vedanā) of pleasure or pain/distress. All other sensory experiences (sights, sounds, tastes, smells) only lead to saññā of like/dislike, tasty/bitter, etc.; they feel the same as vedanā.  That is clearly distinguished in Abhidhamma.

▪However, there can be differences among humans about the level of “like or dislike” associated with a given sensory input. For example, while all recognize a beautiful woman as such, some may be more attracted to a specific woman than others.

9. This “distorted saññā” is not real/objective. If it were, it would be common to all living beings. However, as we saw above, types of saññā in the second and third categories (discussed above) vary widely.

▪Humans and animals feel the pain and pleasure in physical contact in the same way. They all feel pain if hit with a stick or injured.

▪However, when it comes to other forms of sensory experiences, “manussa (human) saññā” is different from “animal saññā.”

▪Furthermore, different animals generate different types of saññā. While humans and bears like the taste of honey (they seem to give a sukha vedanā), cows get a sukha vedanā from eating grass. Lions get a sukha vedanā when they eat the flesh of other animals, etc. All those are examples of “distorted/false saññā”!

Why Does “Distorted Saññā” Arise?

10. The Buddha taught that all living beings are in one of three “lokās”: Those with all six sensory faculties live in kāma loka (four apāyās, human realm, and six Deva realms). Rūpāvacara Brahmās (with three sensory faculties and subtle “bodies” at the level of suddhaṭṭhaka) live in 16 realms in the “rūpa loka.” Arūpāvacara Brahmās with only the mind live in four realms in the “arūpa loka.”

▪Living beings in “kāma loka” receive a false/distorted kāma saññā for sensory inputs. Rūpa loka Brahmās receive a false/distorted jhānic saññā and Arūpa loka Brahmās receive a false/distorted arūpa samāpatti saññā.

▪“Distorted Saññā” is built into humans’ and animals’ physical and mental bodies (and the subtle bodies of the Brahmās), so it arises automatically. Even after attaining magga phala or even the Arahant stage, those built-in saññās remain. Thus, an Arahant would also taste honey as sweet.

▪However, nothing in this world has an intrinsically beautiful/ugly or tasty/distasteful nature.

▪What is the reason for a “distorted/false/misleading saññā” to arise?

▪We will discuss that in the next post.

More on essential aspects of saññā: “Saññā – What It Really Means.”