Concepts I - How can we do away with concepts?

Question: I do not understand conventional realities very well. At this moment I see a pen. You say that when one sees a pen, it is evident that the sense-door process has passed and that there is a mind-door process. I do not know how I should study or practise so that I won’t let the sense-door process pass without knowing it.
Sujin: One should listen to the Dhamma so that one will really understand when the object of citta (consciousness) is a concept and through which door citta knows a concept. When citta has a paramattha dhamma (ultimate reality) as object, there are no beings, people or things, there is no self. At this moment realities arise and fall away and succeed one another so rapidly that it seems that we see a thing, such as a fan. The fan rotates, and it seems that we can see rupas (matter) moving. In reality, there are many series of mind-door process cittas that have pannatti (concept) as object and thus the characteristics of the paramattha dhammas are hidden. One does not know the characteristics of the paramattha dhammas as they really are.
Question: If this is so, how can we do away with concepts?
Sujin: That is not possible. However, one should understand correctly that, when one knows that there are beings, people or things, at such moments there are mind-door process cittas that have a concept as object.
Question: Are there then cittas that think of words?
Sujin: Even when we do not think of words we can know a concept. When we know the shape and form of something, when we have a concept of something as a whole or know the meaning of something; that is, we know what something is, then the object is a pannatti (concept), not a paramattha dhamma (reality). The characteristics of realities should be known precisely so that their arising and falling away can be realised. Someone may believe that he does not see that a chair falls away. When we cannot distinguish the different characteristics of paramattha dhammas, as they appear one at a time, we take them all together as a whole. When we see a chair we know a concept. How could a concept fall away?
As to the example of a picture of grapes and real grapes, is there any difference when one touches them and there is the experience of tangible object through the body-sense? Is the element of hardness not the same in both cases? The element of hardness originates from different factors and this is the condition that there are different degrees of hardness and softness. Hardness is a reality that appears through the bodysense, whether it is a picture of grapes or real grapes.
However, the grapes in the picture do not have the flavour of real grapes. Real grapes can be recognised because there are different types of rupas (physical phenomena) which arise together. Flavour is one type of rupa; odour is another type. Cold or heat, softness or hardness, motion or pressure, these are all different types of rupas that arise together and fall away very rapidly and are then succeeded by other rupas. Thus we think of a concept of a thing that does not seem to fall away. In reality, the rupas that constitute grapes, such as cold or heat, hardness or softness, or flavour, fall away. Each rupa lasts only as long as seventeen moments of citta, no matter what colour, sound or other type of rupa it may be. Panna (wisdom) should consider realities and know them one at a time; it should resolve the whole that is remembered by sanna (mental factor of remembrance or perception) into different elements. Thus it can be known that what one takes for particular things are in reality only different paramattha dhammas, each with its own characteristic which arise and fall away together. When we join them together and have an image of a whole there are mind-door process cittas, which have a concept of a whole (gana pannatti) as object.