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'Perception' in the suttas (MN 43; SN 22.79) is described as something very basic, namely, the perception of different colours.

'It perceives, it perceives': Thus, friend, it is said to be 'perception.' And what does it perceive? It perceives blue. It perceives yellow. It perceives red. It perceives white. 'It perceives, it perceives': Thus it is said to be 'perception.

MN 43

Thus, on its most primitive level, it seems perception perceives differences in shape, colours, sound vibrations, smells, etc.

'View' is views & opinions that are made up many accumulated ideas or experiences. For example, in Dependent Origination, views & opinions are a type of attachment (which is 'sankhara').

'View' is also the ignorance or wrong view people are born with; which is unrelated to experience. This is an in-born underlying tendency. For example, that a small child expects to permanently get what it wants is unrelated to experience. Its mere ignorance. Thus in AN 7.11, both ignorance (avijjānusayo) & views (diṭṭhānusayo) are included as underlying tendencies.

In terms of 'khandha' ('aggregates'), perception is sanna khandha and views are sankhara khandha.

Perception does not rely on accumulated tendencies (anusaya; sankhara). That a small child feels the shape, warmth & taste of its mother's breasts is unrelated to accumulate tendencies. That sugar tastes sweet to a small child and tastes sweet to basically all people shows perception of sweetness is unrelated to accumulated tendencies. If accumulated tendencies determined perception then all people would not perceive 'blue', 'green', 'red', 'round', 'square', 'bitter', 'sweet' the same and basic communication could not occur. Therefore, would be chaos!

'Perception' in the suttas (MN 43; SN 22.79) is described as something very basic, namely, the perception of different colours.

'It perceives, it perceives': Thus, friend, it is said to be 'perception.' And what does it perceive? It perceives blue. It perceives yellow. It perceives red. It perceives white. 'It perceives, it perceives': Thus it is said to be 'perception.

MN 43

Thus, on its most primitive level, it seems perception perceives differences in shape, colours, sound vibrations, smells, etc.

'View' is views & opinions that are made up many accumulated ideas or experiences. For example, in Dependent Origination, views & opinions are a type of attachment (which is 'sankhara').

'View' is also the ignorance or wrong view people are born with; which is unrelated to experience. This is an in-born underlying tendency. For example, that a small child expects to permanently get what it wants is unrelated to experience. Its mere ignorance. Thus in AN 7.11, both ignorance (avijjānusayo) & views (diṭṭhānusayo) are included as underlying tendencies.

In terms of 'khandha' ('aggregates'), perception is sanna khandha and views are sankhara khandha.

Perception does not rely on accumulated tendencies (anusaya; sankhara). That a small child feels the shape, warmth & taste of its mother's breasts is unrelated to accumulate tendencies. That sugar tastes sweet to a small child and tastes sweet to basically all people shows perception of sweetness is unrelated to accumulated tendencies. If accumulated tendencies determined perception then all people would not perceive 'blue', 'green', 'red', 'round', 'square', 'bitter', 'sweet' the same.

'Perception' in the suttas (MN 43; SN 22.79) is described as something very basic, namely, the perception of different colours.

'It perceives, it perceives': Thus, friend, it is said to be 'perception.' And what does it perceive? It perceives blue. It perceives yellow. It perceives red. It perceives white. 'It perceives, it perceives': Thus it is said to be 'perception.

MN 43

Thus, on its most primitive level, it seems perception perceives differences in shape, colours, sound vibrations, smells, etc.

'View' is views & opinions that are made up many accumulated ideas or experiences. For example, in Dependent Origination, views & opinions are a type of attachment (which is 'sankhara').

'View' is also the ignorance or wrong view people are born with; which is unrelated to experience. This is an in-born underlying tendency. For example, that a small child expects to permanently get what it wants is unrelated to experience. Its mere ignorance. Thus in AN 7.11, both ignorance (avijjānusayo) & views (diṭṭhānusayo) are included as underlying tendencies.

In terms of 'khandha' ('aggregates'), perception is sanna khandha and views are sankhara khandha.

Perception does not rely on accumulated tendencies (anusaya; sankhara). That a small child feels the shape, warmth & taste of its mother's breasts is unrelated to accumulate tendencies. That sugar tastes sweet to a small child and tastes sweet to basically all people shows perception of sweetness is unrelated to accumulated tendencies. If accumulated tendencies determined perception then all people would not perceive 'blue', 'green', 'red', 'round', 'square', 'bitter', 'sweet' the same and basic communication could not occur. Therefore, would be chaos!

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'Perception' in the suttas (MN 43; SN 22.79) is described as something very basic, namely, the perception of different colours.

'It perceives, it perceives': Thus, friend, it is said to be 'perception.' And what does it perceive? It perceives blue. It perceives yellow. It perceives red. It perceives white. 'It perceives, it perceives': Thus it is said to be 'perception.

MN 43

Thus, on its most primitive level, it seems perception perceives differences in shape, colours, sound vibrations, smells, etc.

'View' is views & opinions that are made up many accumulated ideas or experiences. For example, in Dependent Origination, views & opinions are a type of attachment (which is 'sankhara').

'View' is also the ignorance or wrong view people are born with; which is unrelated to experience. This is an in-born underlying tendency. ThusFor example, that a small child expects to permanently get what it wants is unrelated to experience. Its mere ignorance. Thus in AN 7.11, both ignorance (avijjānusayo) & views (diṭṭhānusayo) are included as underlying tendencies.

In terms of 'khandha' ('aggregates'), perception is sanna khandha and views are sankhara khandha.

Perception does not rely on accumulated tendencies (anusaya; sankhara). That a small child feels the shape, warmth & taste of its mother's breasts is unrelated to accumulate tendencies. That sugar tastes sweet to a small child and tastes sweet to basically all people shows perception of sweetness is unrelated to accumulated tendencies. If accumulated tendencies determined perception then all people would not perceive 'blue', 'green', 'red', 'round', 'square', 'bitter', 'sweet' the same.

'Perception' in the suttas (MN 43; SN 22.79) is described as something very basic, namely, the perception of different colours.

'It perceives, it perceives': Thus, friend, it is said to be 'perception.' And what does it perceive? It perceives blue. It perceives yellow. It perceives red. It perceives white. 'It perceives, it perceives': Thus it is said to be 'perception.

MN 43

Thus, on its most primitive level, it seems perception perceives differences in shape, colours, sound vibrations, smells, etc.

'View' is views & opinions that are made up many accumulated ideas or experiences. For example, in Dependent Origination, views & opinions are a type of attachment (which is 'sankhara').

'View' is also the ignorance or wrong view people are born with; which is unrelated to experience. This is an in-born underlying tendency. Thus in AN 7.11, both ignorance (avijjānusayo) & views (diṭṭhānusayo) are included as underlying tendencies.

In terms of 'khandha' ('aggregates'), perception is sanna khandha and views are sankhara khandha.

Perception does not rely on accumulated tendencies (anusaya; sankhara). That a small child feels the shape, warmth & taste of its mother's breasts is unrelated to accumulate tendencies.

'Perception' in the suttas (MN 43; SN 22.79) is described as something very basic, namely, the perception of different colours.

'It perceives, it perceives': Thus, friend, it is said to be 'perception.' And what does it perceive? It perceives blue. It perceives yellow. It perceives red. It perceives white. 'It perceives, it perceives': Thus it is said to be 'perception.

MN 43

Thus, on its most primitive level, it seems perception perceives differences in shape, colours, sound vibrations, smells, etc.

'View' is views & opinions that are made up many accumulated ideas or experiences. For example, in Dependent Origination, views & opinions are a type of attachment (which is 'sankhara').

'View' is also the ignorance or wrong view people are born with; which is unrelated to experience. This is an in-born underlying tendency. For example, that a small child expects to permanently get what it wants is unrelated to experience. Its mere ignorance. Thus in AN 7.11, both ignorance (avijjānusayo) & views (diṭṭhānusayo) are included as underlying tendencies.

In terms of 'khandha' ('aggregates'), perception is sanna khandha and views are sankhara khandha.

Perception does not rely on accumulated tendencies (anusaya; sankhara). That a small child feels the shape, warmth & taste of its mother's breasts is unrelated to accumulate tendencies. That sugar tastes sweet to a small child and tastes sweet to basically all people shows perception of sweetness is unrelated to accumulated tendencies. If accumulated tendencies determined perception then all people would not perceive 'blue', 'green', 'red', 'round', 'square', 'bitter', 'sweet' the same.

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Perception'Perception' in the suttas (MN 43; SN 22.79) is described as something very basic, namely, the perception of different colours.

'It perceives, it perceives': Thus, friend, it is said to be 'perception.' And what does it perceive? It perceives blue. It perceives yellow. It perceives red. It perceives white. 'It perceives, it perceives': Thus it is said to be 'perception.

MN 43

Thus, on its most primitive level, it seems perception perceives differences in shape, colours, sound vibrations, smells, etc.

View'View' is views & opinions that are made up many accumulated ideas or experiences. For example, in Dependent Origination, views & opinions are a type of attachment (which is 'sankhara').

'View' is also the ignorance or wrong view people are born with; which is unrelated to experience. This is an in-born underlying tendency. Thus in AN 7.11, both ignorance (avijjānusayo) & views (diṭṭhānusayo) are included as underlying tendencies.

In terms of 'khandha' ('aggregates'), perception is sanna khandha and views are sankhara khandha.

Perception does not rely on accumulated tendencies (anusaya; sankhara). That a small child feels the shape, warmth & taste of its mother's breasts is unrelated to accumulate tendencies.

Perception in the suttas (MN 43; SN 22.79) is described as something very basic, namely, the perception of different colours.

'It perceives, it perceives': Thus, friend, it is said to be 'perception.' And what does it perceive? It perceives blue. It perceives yellow. It perceives red. It perceives white. 'It perceives, it perceives': Thus it is said to be 'perception.

MN 43

Thus, on its most primitive level, perception perceives differences in shape, colours, sound vibrations, smells, etc.

View is views & opinions that are made up many accumulated ideas or experiences. For example, in Dependent Origination, views & opinions are a type of attachment (which is 'sankhara').

In terms of 'khandha' ('aggregates'), perception is sanna khandha and views are sankhara khandha.

Perception does not rely on accumulated tendencies (anusaya; sankhara).

'Perception' in the suttas (MN 43; SN 22.79) is described as something very basic, namely, the perception of different colours.

'It perceives, it perceives': Thus, friend, it is said to be 'perception.' And what does it perceive? It perceives blue. It perceives yellow. It perceives red. It perceives white. 'It perceives, it perceives': Thus it is said to be 'perception.

MN 43

Thus, on its most primitive level, it seems perception perceives differences in shape, colours, sound vibrations, smells, etc.

'View' is views & opinions that are made up many accumulated ideas or experiences. For example, in Dependent Origination, views & opinions are a type of attachment (which is 'sankhara').

'View' is also the ignorance or wrong view people are born with; which is unrelated to experience. This is an in-born underlying tendency. Thus in AN 7.11, both ignorance (avijjānusayo) & views (diṭṭhānusayo) are included as underlying tendencies.

In terms of 'khandha' ('aggregates'), perception is sanna khandha and views are sankhara khandha.

Perception does not rely on accumulated tendencies (anusaya; sankhara). That a small child feels the shape, warmth & taste of its mother's breasts is unrelated to accumulate tendencies.

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