We observe the birth, function and nature of sensory knowledge in brief in the previous discussion. Here its relationship to the truth is to be observed. The portions of sensory knowledge are kept, stored in human consciousness by forms of memories. saJJAkkhadha (the aggregates of perception) is the pAli term for that store of memory and its unavoidable relationship to other aggregates is called saJJApAdAnakkhadha (the aggregates of grasping of perception).
In Buddhist discussion of sensory perception it is not limited only to five senses, but Buddhism includes the sixth sense named mana. There are two significances of, in the sense of mana. And in its function, in the human thought process are:
1. The sense organ is less-developed or matured in the beings in the beings other than humans and gods. Therefore in human thought process it plays a vital role.
2. The first five sense organs except the mana cover only the experiences of the sensual sphere (kAmadhAtu), to cover the ideas in form sphere (rUpadhAtu) and non-form sphere (arUpadhAtu) the function of mana is very important.
3. In the sense perception in all beings mind plays a significant role in co-coordinating them. Nor the subject of one’s sense organ become subject to another. Their relationship therefore is built by mind.
“PaJcimANi indriyAni nAnA visayAni nAnA gocarAni, na aJJamaJJassa gocaraM visayaM paccanubhonti, … indriyAnaM manopaTisaraNaM, mano ca nesaM gocaravisayaM paccanubhoti”
(µahAvedallasutta, µñ)
=The faculties are in various subjects and in various objects. They do not share objects of each others. Faculties are mind-helped. Mind shares their objects.
This shows the wideness and deepness of mind as a faculty. It is very much stronger and rich in capacity than the other sense organ.
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