Re: Memories

Lisa <mukhaeco@...>

Hi Chris so nice to met you and you dont post enough your writing is
very clear and cuts very nicely clean and quick. Waves at Herman...
Sorry Frank for getting you mixed up with Larry who is one of my
Favorites, that must mean I am becoming attached to you as well,
watch out! ;))

Where is Htoo, I miss him!?

Chris: Hello Herman,

Are you meaning that memory receives almost no
attention in the entire tipitaka ... or the rough equivalence
between memory and sanna receives almost no attention?

My understanding is that Sati is memory and that sanna is
perception. I believe there to be plenty about Sati in the
Herman: I "remember" sati to be awareness or mindfullness, but
I am very happy to be wrong about this. I agree there is heaps
in the Tipitaka about sati. Do you remember the Buddha :-)

My meaning was that memory (which allows me to type this post,
to conceive of me and you, and to concoct something about the
Buddha) receives almost no attention in the Canon.

All the best

Before I posted to Herman on memory I did a bit of research and dug
into old notes:

The Buddha said, "Deep learning and a love of the Way make the Way
difficult to attain. " Deep learning here refers to being well-read.
Ananda, for instance, was fore most in learning. He could be
called deeply learned. But someone who has only studied the
Dharma and has not contemplated it as it is taught will
never be able to understand the principles it contains.
He relies on only rote memory and intellectual ability.
Even if he has a sharp memory and can memorize a sutra,
he won get any response. If he fails to contemplate the
meaning and fails to cultivate according to it, it will ultimately
be of no use to him. Love of the Way " refers to cultivators who
know that the Way is really excellent, but who don't realize that
originally the Way is just their own mind. It is not apart from their
own mind. Those people go searching outside their mind for
another Way. Although they long for and cherish the Way, yet if
they seek outside, they will go wrong. That makes the Way difficult
to obtain. " By seeking outside, they will not understand the Way,
nor will they be able to encounter it. Since they won encounter
it, even less will they understand the Way. The longer they run,
the farther away they will get.

L: Some of my favorite words that I have googled on the cosmic index
are : Mukha, sati, nana and sankhara....samma:

When I first heard the Four Noble Truths long ago
(17 years now, I thought it was time flies). I asked my
teacher, "What does 'right' mean when one says 'right' view.
My Dhamma teacher is from Korea and although he knew
Sanskrit and Pali like the back of his hand he did
not know English very well. Not well enough to give the subtle
answers I needed as a guide so I was pretty much on my own
with those kinds of questions. Sunim did give
me many books from the Pali Text Soceity and years
latter I finally found out what samma means, and it does
not mean right I researched memory
before I scribbled the note to Herman.

For Herman===>Sanna : 1. sense, consciousness, perception, being the
third khandha . – I am sure you already know this and much more

2. sense, perception, discernment, recognition, assimilation of
sensations, awareness (nibbana); (sannaya uparodhana
dukkhakkhayo hoti; expl das "kamasanna"); (rupa
perception of material qualities).

3. Consciousness.; (nanatta c. of diversity: see nanatta); is
previous to nana; a constituent part of nama; according to
later teaching differs from vinnana and panna
only as a child's perceiving differs from (a) an adult's, (b) an
expert's;. -- nevasanna--nasanna neither consciousness
nor unconsciousness. conception, idea, notion
( "concept rather than percept")

Anussarati to remember, recollect, have memory of, bear in mind; be

Patissati : mindfulness, remembrance, memory

Patibhaga : counterpart, likeness, resemblance (nimitta, imitative
mental reflex, memory--image)

Parimukha : parimukhan satin upatthapeti "set up his memory in front"
(to remember the source, mukha also means source I think,
like the source of a river or the mouth is the source of words)

Pari ( (indecl.) [Idg. *peri to verbal root *per, denoting completion
of a forward movement (as in Sk. pr 2,piparti. to bring across,
promote; cp. Vedic prc to satisfy, prnati to fill, fulfill. See also
P. para). Cp. Vedic pari, Av. pairi, Gr. pe/ri , Lat. per (also in
adj. per
--magnus very great); Obulg. pariy round about, Lith. per
through, (intensifying prefix), Goth. fair, Ohg. fir, far=Ger. ver--]
prefix, signifying (lit.) around, round about; (fig.) all round,
i. e. completely, altogether. The use as prep.
(with acc.=against, w. abl.=from) has entirely disappeared in Pali
(but see below 1a). As adv. "all round" it is only found at J VI. 198
(pari metri causa; comb with samantato).

(I have no clue why I put Pari in the cluster of interesting
words except when you remember you move or bring forward
what was forgotten) But memory is not the orginal just a
construct so the bringing forward would be like moving
something that is not real a dublicate.)

Mukha [Vedic mukha, fr. Idg. *mu, onomat., cp. Lat. mu facere, Gr.
muka/omai , Mhg. mugen, Lat. mugio to moo (of cows), to make
the sound "moo";Ohg. mawen to cry, muckazzen to talk softly; also
Gr. mu_qos word, "myth"; Ohg.mula=Ger. maul; Ags. mule snout,
etc. Vedic muka silent, dumb=Lat. mutus=E. mute]

L: The source or mouth face could have many meanings symbolic,
metaphysical and literal, I think it fits into memory as well.

1. The mouth (with ref. to the long tongue, pahuta--jivha, of the
Buddha or Mahapurisa); (uttana clear mouthed, i. e. easy to
understand);(puti), (mukhena).

2. The face (unnaja m.); karoti to make a face (i. e. grimace), adho
face downward. upari; assu with tearful face; see assu. --
dum sad or unfriendly looking scurrilous; bhadra brightfaced; ruda,

3. Entrance, mouth (of a river); aya entrance (lit. opening), i. e.
cause or means of income; ukka the opening of a furnace, a
goldsmith's smelting pot, ubhato--mukha having 2 openings.
sandhi opening of the cleft Hence

4. Cause, ways, means, reason, by way of by way of a gift
(danamukhe); (bahuhi mukhehi). -- apaya cause of ruin or loss.

5. front part, front, top, in isa of the carriage pole.

6. the top of anything, front, head, best part, topmost, foremost
(aggihutta--mukha yanna), (nakkhattanan mukhan cando);
(=uttaman, mukha--bhutan va).-- mokkha & pamokkha.
A poetical instr. mukhasa is found at as if the nom.
were mukho (s--stem). -- The abl. mukha is used as adv.
"in front of, before," in cpd. sam & param, nn --adhana (1)
the bit of a bridle; (2) setting of the mouth, i. e.
mouth--enclosure, rim of the m.; in m. silitthan a well
--connected, well--defined mouth--contour (not with trsl.
"opens lightly," but better with note "is well adjusted,"
where write adhana for adana). --asiya to be eaten by the mouth
(mukhena asitabba).

Sati : memory , recognition, consciousness; intentness of mind,
wakefulness of mind, mindfulness, alertness, lucidity of mind,
self--possession, conscience, self--consciousness
(sentient is one who is self conscious?)

For Chris: Sati : --sampajanna mindfulness and self--possession

Samma : --sankappa right resolve, right intention; definition D ii.
; --sati right memory , right mindfulness, self--possession

Saraniya: something to be remembered

Sarana : protection, shelter, house, sarman
Sarana : concomitant with war
Sarana : remembrance; --ta (f.) remembering

Sarana : reminding, remonstrating with

With Metta,

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