1272, 1057 AM Saivhéra- What Really Means | Pure Dhamma Sankhara — What It Really Means February 25, 2017; revised January 3, 2018; November 1, 2018; July 25, 2019; May 17, 2020; re-written January 23, 2021; revised January 26, 2021 July 7, 2021: It is critically important to understand what is meant by “sankhara." | just started a new section “Basic Framework of Buddha Dhamma’ to discuss the relationship among the Noble Truths, Tilakkhana, and Paticca Samuppada. | am including this post in that section. “Mental Formations”? — What Does That Mean? 1. “Mental formations" and “formations” are the conventional translations for sankhara. Certainly, the former is a better translation. But it is much better to grasp the idea of sarikhara and just use that word. | recommend the same for most key Pali words like saa and vinfiana. It comes from "san" + "khdra” or actions that involve “san”; see, "What is "San"? Meaning of Sansara (or Samsara)’. All sarikhara arises in the mind. When they lead to conscious thinking or speech, they are called vaci sankhara. Those conscious thoughts that lead to bodily actions are kaya sankhara. On the other hand, mano sankhara arise automatically in the mind Therefore, “san” is associated with anything that one is thinking about doing. Sankhara are responsible for just getting things done to live the current life (everyday activities). They can also lead to moral/immoral actions that can bring results (vipaka) in future lives. Categorizations of Sarikhara 2. First categorization: Sarikhdra can be three types of mano, _vaci, and kaya. Mano safkhard arise automatically due to one's gati. For example, when one hears a type of music, one may generate “thoughts of liking.” But another person may not like that music. That is why it depends on one’s gati * Based on such mano sankhdra, one may start consciously thinking (talking to oneself) about it, and one may start talking about that music in the above example. Both those are vaci sanikhara. See, "Correct Meaning of Vaci Sankhara” * Kaya safkhdra are “conscious thoughts’ that make our bodies move. Kammically Neutral or Not btpe:purecharma.nesing-chammarnarrrupeto-namarupalour-mentl-aggregates!sankhara-whatit-really means! 8viz, 1057 Sarihra- What Realy Moan | Puse Ohare 3. Second Categorization: Some sankhara are kammically neutral. Others have kammic consequences Thinking about going to the store to buy food is a vaci sankhara. One walks to the store using kaya sarikhdra. Both are kammically neutral If thoughts involve greed, anger, -— ignorance, ~—they_—_—_will have kammic consequences. They can bring vipdka in the future. Strong sanikhdra that could lead to rebirth are abhisankhara. Thinking angry thoughts about an enemy is a vaci sarikhdra with kammic consequences. If then one hits that person, that is done with kaya sankhara. Both those have kammic consequences. Sankhara with kammic consequences can be categorized according to the type of kamma. Let us discuss that now. Sankhara With Kammic Consequences 4, Third Categorization: Those with kammic consequences fall into three categories. * Apufifia — sankhdra_—are_— "defiled thoughts". (with_~— greed, -_—hate, ignorance.) Apufifia means “immoral.” On the other hand, pufifia sarikhdra are "moral thoughts" (without greed, hate, ignorance.) They are thoughts responsible for proper speech and actions) have good kammic consequences. There is a third type with kammic consequences: dnefijabhisankhdra. These come in ONLY abhisankhara category leading to rebirth (see below.) Good or bad kammé are done via those types of sankhdra. They can immediately bring results (kamma vipaka) in this life or future lives. However, not all kamma lead to kamma vipaka; see, "What is Kamma? ~ Is Everything Determined by Kamma?" 5, Strong sankhara with kammic consequences are abhisankhara, where “abhi’ means “strong,” They usually indicate those leading to rebirths. * Apufifia abhisankhara (or apunnabhisankhara) can lead to birth in the apayas. Such "strong" sankhara are normally vaci sankhara and kaya sankhara. Mano sarikhara have kammic consequences but do not lead to rebirth. Pufifia abhisaikhara (or punndbhisankhdra) lead to “good births" specifically in the human realms, 6 Deva realms, and the 16 rupavacara Brahma realms. These include engaging in “moral deeds" and the cultivation of the lower 4 rupavacara jhana. Even more importantly, they are essential for making progress on the Path. Anefjabhisankhara (or anefija abhisankhara) lead to rebirths in the arupavacara Brahma realms. That basically means the cultivation of the higher 4 arupavacara jhana. They lead to rebirths in the 4 arupavacara Brahma realms. See #3 in, "Sankhara, Kamma, Kamma Bija, Kamma Vipaka.” btpe:purecharma.nesing-chammarnarrrupeto-namarupalour-mentl-aggregates!sankhara-whatit-really means! 26311222, 1057 AM, Saivhéra- What Really Means | Pure Dhamma Why Do “Good Sankhara’” Also Arise With Avifj 6. "Paticcasamuppada Vibhafga” explains the step “avija paccayé sankhdra" as, "Tattha katame avijia paccaya saikhara? Pufifidbhisankharo, apufiabhisaikharo, dnefijabhisankharo.” Translated: "What is meant by ‘avija paccayd sankhara?’ It means Puffiabhisankhdra, apufifiabhisankhdra, Gnefijabhisankhara.” * So, how can pufifiabhisankhara and Gnefijabhisankhara arise due to avij “good sankhdara?" * This is a CRITICAL point that differentiates “living a moral life” from “working towards Nibbana.” , if they are Avijja |s Ignorance About the Four Noble Truths! 7. One can be engaged in ‘moral deeds” and cultivate any type of jhana without comprehending the Four Noble Truths/Paticca samuppada/Tilakkhana. * That is why ANY living-being living today has been born in most of the higher realms an uncountable number of times, as well as in bad realms. Most live in the "bad realms" (apayds) today. * Some of us are living in a good realm today, but we will not be released from future rebirths in the apdyas until we comprehend the Four Noble Truths/Paticca Samuppada/Tilakkhana. * That is the CRITICAL point to understand The Essence of Buddha Dhamma — Four Noble Truths, Paticca Samuppada, Tilakkhana 8, The Four Noble Truths are: (1) Rebirth process is filled with suffering, (2) The root-cause of that suffering is not understanding (avijja) that our cravings for sensory pleasures (summarized as icchd/tanha), (3) That suffering-filled rebirth process will end when avijja/tanha removed, and, (4) The way to achieve that is to follow the Noble Eightfold Path * Paticca Samuppada explains HOW good OR bad rebirths (jat) arise due to the generation of (abhi)sankhara via avijja. That is why the Paticca Samuppada process starts with “avijia paccaya sankhara” Tilakkhana explains why it is NOT ENOUGH to engage in moral deeds. However, engaging in moral deeds is necessary to comprehend Tilakkhana. That is why the cultivation of the mundane eightfold path comes first. See, "Maha Cattarisaka Sutta (Discourse on the Great Forty). * When one starts understanding Tilakkhana, one becomes a Sotapanna Anugami. At that point, one automatically switches over to the Noble Eightfold Path. Following that Path leads to various magga phala and eventually the Arahant stage. nps:ipwechanmantlng-dhanmarars-rup-o-nam uae mens aggregsossantare-what-eali- means! 3631222, 1057 AM, Saivhéra- What Really Means | Pure Dhamma * Now that we have the above summary, we can look into the word sankhara a bit more. Relationship Between Vedana and Mano Sarikhara 9. To generate sankhdra, one MUST feel (vedand) and recognize (safifid) something first. That "something" is a new drammana coming through one of the six sense faculties. * Mano sanikhdra (same as citta saikhara) are DEFINED as “sariid ca vedand ca citta sankhdro" in the "Cilavedalla Sutta (MN 44).” * Thus, when a new drammana comes to the mind, mano/citta sankhdra (vedand, saiifia) arise automatically. * Therefore, mano sanikhdra arise automatically WITH a new arammana (which is due to a kamma vipaka.) As we discuss below, such mano sankhara arise according to one's gati/anusaya. Based on Mano Sankhara We May Generate New Kamma 10. Based on that kamma vipaka, we may generate new kamma. If one gets “attached” to that Grammana, then one starts thinking to oneself how nice it would be to enjoy it more, for example. That could lead to immoral speech/actions, ie., vaci and kaya sarikhdra that are apufinabhisankhara. * Of course, some drammana (seeing someone doing a good deed, for example,) may initiate “good, moral thoughts (vaci saikhdra). Those can develop to talking about it (more vaci sankhara) and even taking actions with kaya sankhara (like helping that person to continue those efforts.) Thye are all pufiiabhisankhara, * Therefore, initial mano sankhara can be good or bad and can lead to pufiabhisarikhara or apufiabhisankhara. Mano Sanikhara and Gati/Anusaya 11. Those initial mand sankhara are automatically in mind due to one's gati/anusaya. Then subsequent vaci and kaya sarikhara are generated, and we do have control over those; see, for example, “Correct Meaning of Vaci Sankhara.” * So, the seeds for thinking, speaking, and acting start at the instant of the first sense input, say, seeing something or hearing something that gets one’s attention. * If the sense input is strong (and one gets interested in it via like or dislike), one will start many such citta vithi in a short time. This leads to corresponding vaci and kaya sarikhara to “talk to oneself,” speak out or to do bodily actions. * It is a good idea to follow the new section "Understanding the Terms in Paticca Samuppada’ to clarify that in detail. But let us discuss a few more details. The Way to Purify the Mind btpe:purecharma.nesing -chammarnarrupeto-namarupalour-mentl-aggregates!sankhara-whatit-really means! 46ova, 1957 AM Sartsra- What telly Mean | Pare Ohare 12. As we can see from the above discussion, the mind is not pure UNTIL undefiled mano sankhara arise automatically. By that time, anusaya and “defiled gati” would have been removed from the mind. That is achieved by being mindful at all times and following the three critical steps in meditation: (1) stopping bad vaci and kaya sanikhdra, (2) cultivating good vaci and kaya sankhara, and — most importantly — comprehending the Four Noble Truths/Paticca Samuppada/Tilakkhana. Comprehending Four Noble Truths/Paticca Samuppéda/Tilakkhana makes one understand the dangers in the rebirth process. With the understanding, one's goal will change from “enjoying life" to “seeking Nibbana.” For that to happen, one would have to “see” the hidden dangers in sense pleasures. Then the “tendency to attach” (see #10 above) will decrease. When that happens “pufifabhisankhara” will “switch-over” to “kusala kamma" leading to Nibbana. See, "Kusala and Akusala Kamma, Pufifia and Papa Kamma." | highly recommend reading this post. That is how one starts on the Noble Path. That is why Sammad Ditthi is the first step there. 13. The following “wise words” succinctly summarize the process of “cleansing the mind”: Watch your conscious thoughts (vaci safkhdra) - they become words (stronger vaci sankhara.) Watch your words ~ they become actions (kaya sankhara.) Watch your actions — they become habits (gati) Watch your habits — they become your character (stronger gati) Watch your character — it becomes your destiny (future births.) Steps in Paticca Samuppada describe that sequence. The following are further clarifications. Vaci and Kaya Sankhara Involve Javana Citta Generating Kammic Energy 14. Conscious thinking that could lead to speaking and physical actions occur in the seven javana cittd in a citta vithi. We will discuss that in “Understanding the Terms in Paticca Samuppada.” * Vaci or kaya sankhara arise due to many citta vithi running one after another. As we discussed previously, billions of citta vithi can run in a second; see, “Amazingly Fast Time Evolution of a Thought (Citta).” * Another critical point is that the javana citta in subsequent citta vithi gets stronger and stronger. This is why when we start thinking about a person that we like or dislike, we can keep generating increasingly stronger feelings about the situation btpe:purecharma.nesing-chammarnarrrupeto-namarupalour-mentl-aggregates!sankhara-whatit-really means! 563122, 1057 AM Saithra- What Rely Means | Pure Dhara * Sometimes, we can see people getting angry by the minute. They are generating a lot of vaci sankhdra even without getting a word out. But one can see the person getting highly agitated: the face gets red and facial expression can show how angry he/she has become. Samphassa-ja-Védana Lead to Vaci Sanikhara and Kaya Sankhara 15. In the post, “Vedana and Samphassa-Ja-Vedana - More Than Just Feelings,” we discussed how “samphassa-ja-védand” could arise in our minds after the initial vipéka védand. They are “mind-made” due to our gati/defilements and lead to new kamma. Those “samphassa-ja-vedana” arise when we generate vaci sankhara and kaya sankhara as a result of the initial vipaka védand. Details at, “Vipaka Védana and "Samphassa-ja-Védana” in a Sensory Event.” Those “samphassa-ja-vedana" are all made by us consciously. However, for someone who has not cultivated Satipatthana or Andpana (the correct versions), this may not be obvious. If one is mindful, one could see for oneself when one starts consciously having good or bad thoughts about sensory input. With practice, one can "catch oneself” before generating too many “samphassa-ja-védana" or — to say the same thing differently — before making a lot of vaci or kaya sankhara. Of course, if the drammana is a good, moral one, that would lead to good, moral vaci and kaya sankhara. Such good, moral vaci and kaya sankhara can lead to Nibbana IF one has comprehended the Four Noble Truths/Paticca Samuppada/Tilakkhana. btpe:purecharma.nesing-chammarnarrrupeto-namarupalour-mentl-aggregates!sankhara-whatit-really means! 36