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Saṅkhāra

January 07, 2023

This article is about the Buddhist concept of formations. For similar concept in other Indian philosophies, see Samskara (Indian philosophy).

Saṅkhāra (Pali; सङ्खार; Sanskrit: संस्कार or saṃskāra) is a term figuring prominently in Buddhism. The word means 'formations'[1] or 'that which has been put together' and 'that which puts together'.

Translations of
saṅkhāra
Englishformations
volitional formations
volitional activities
Sanskritसंस्कार (saṃskāra)
Paliसङ्खार (saṅkhāra)
Bengaliসংস্কার
Burmeseသင်္ခါရ
(MLCTS: θɪ̀ɰ̃kʰàja̰)
Chinese行
(Pinyin: xíng)
Japanese行
(Rōmaji: gyō)
Khmerសង្ខារ
(Sang kha)
Korean행
(RR: haeng)
Sinhalaසංස්කාර
(saṃskāra)
Tibetanའདུ་བྱེད་
('du.byed)
Thaiสังขาร
(RTGS: sangkhan)
Vietnamese行
(hành)
Glossary of Buddhism

In the first (passive) sense, saṅkhāra refers to conditioned phenomena generally but specifically to all mental "dispositions".[2] These are called 'volitional formations' both because they are formed as a result of volition and because they are causes for the arising of future volitional actions.[3] English translations for saṅkhāra in the first sense of the word include 'conditioned things,'[4] 'determinations,'[5] 'fabrications'[6] and 'formations' (or, particularly when referring to mental processes, 'volitional formations').[7]

In the second (active) sense of the word, saṅkhāra refers to karma (sankhara-khandha) that leads to conditioned arising, dependent origination.[8][9]

According to the Vijnanavada school,[1] there are 51 samskaras or mental factors.[10]

Etymology and meaning

Saṅkhāra is a Pali word that is cognate with the Sanskrit word saṃskāra.[11] The latter word is not a Vedic Sanskrit term, but found extensively in classical and epic era Sanskrit in all Indian philosophies.[11][12][13] Saṃskāra is found in the Hindu Upanishads such as in verse 2.6 of Kaushitaki Upanishad, 4.16.2–4 of Chandogya Upanishad, 6.3.1 of Brihadaranyaka Upanishad as well as mentioned by the ancient Indian scholar Panini and many others.[14] Saṅkhāra appears in the Buddhist Pitaka texts with a variety of meanings and contexts, somewhat different from the Upanishadic texts, particularly for anything to predicate impermanence.[14]

It is a complex concept, with no single-word English translation, that fuses "object and subject" as interdependent parts of each human's consciousness and epistemological process.[11] It connotes "impression, disposition, conditioning, forming, perfecting in one's mind, influencing one's sensory and conceptual faculty" as well as any "preparation, sacrament" that "impresses, disposes, influences or conditions" how one thinks, conceives or feels.[11][15][12]

Conditioned things

In the first (passive) sense, saṅkhāra refers to "conditioned things" or "dispositions, mental imprint".[15][11][16] All aggregates in the world – physical or mental concomitants, and all phenomena, state early Buddhist texts, are conditioned things.[11] It can refer to any compound form in the universe whether a tree, a cloud, a human being, a thought or a molecule. All these are saṅkhāras, as well as everything that is physical and visible in the phenomenal world are conditioned things, or aggregate of mental conditions.[11] The Buddha taught that all saṅkhāras are impermanent and essenceless.[17][18] These subjective dispositions, states David Kalupahana, "prevented the Buddha from attempting to formulate an ultimately objective view of the world".[15]

Since conditioned things and dispositions are perceptions and do not have real essence, they are not reliable sources of pleasure and they are impermanent.[15] Understanding the significance of this reality is wisdom. This "conditioned things" sense of the word Saṅkhāra appears in Four Noble Truths and in Buddhist theory of dependent origination, that is how ignorance or misconceptions about impermanence and non-self leads to Taṇhā and rebirths.[19] The Samyutta Nikaya II.12.1 presents one such explanation,[19] as do other Pali texts.[20]

The last words of the Buddha, according to the Mahāparinibbāna Sutta, were "Disciples, this I declare to you: All conditioned things are subject to disintegration – strive on untiringly for your liberation." (Pali: "handa'dāni bhikkhave āmantayāmi vo, vayadhammā saṅkhārā appamādena sampādethā ti.").[21][22]

Sankhara-khandha

 The Five Aggregates (pañca khandha)
according to the Pali Canon.
 
   
 
 
 
→
←
 
 
 
←		  
 
 Source: MN 109 (Thanissaro, 2001)  |  diagram details

In the second (active) sense, saṅkhāra (or saṅkhāra-khandha) refers to the form-creating faculty of mind. It is part of the doctrine of conditioned arising or dependent origination (paṭiccasamuppāda).[23][24] In this sense, the term Sankhara is karmically active volition or intention, which generates rebirth and influences the realm of rebirth.[23] Sankhara herein is synonymous with karma, and includes actions of the body, speech and mind.[23][25]

The saṅkhāra-khandha states that living beings are reborn (bhava, become) by means of actions of body and speech (kamma).[26] The Buddha stated that all volitional constructs are conditioned by ignorance (avijja) of impermanence and non-self.[27][28] It is this ignorance that leads to the origination of the sankharas and ultimately causes human suffering (dukkha).[29] The cessation of all such sankharas (sabba-saṅkhāra-nirodha) is synonymous with Awakening (bodhi), the attainment of nirvana. The end of conditioned arising or dependent origination in the karmic sense (Sankharas), yields the unconditioned phenomenon of nirvana.[30]

As the ignorance conditions the volitional formations, these formations condition, in turn, the consciousness (viññāna). The Buddha elaborated:

'What one intends, what one arranges, and what one obsesses about: This is a support for the stationing of consciousness. There being a support, there is a landing [or: an establishing] of consciousness. When that consciousness lands and grows, there is the production of renewed becoming in the future. When there is the production of renewed becoming in the future, there is future birth, aging & death, sorrow, lamentation, pain, distress, & despair. Such is the origination of this entire mass of suffering & stress.'[31]

Mental factors

Main article: Mental factors (Buddhism)

Mental factors (Sanskrit: caitasika; Pali: cetasika; Tibetan Wylie: sems byung) are formations (Sanskrit: saṅkhāra) concurrent with mind (Sanskrit: citta).[32][33][34] They can be described as aspects of the mind that apprehend the quality of an object, and that have the ability to color the mind.[35]

Nibbana

The Buddha emphasized the need to purify dispositions rather than eliminate them completely.[36]

Kalupahana states that "the elimination of dispositions is epistemological suicide," as dispositions determine our perspectives. The development of one's personality in the direction of perfection or imperfection rests with one's dispositions.[37]

When preliminary nibbana with substrate occurs (that is, nibbana of a living being), constructive consciousness, that is, the house-builder, is completely destroyed and no new formations will be constructed. However, sankharas in the sense of constructed consciousness, which exists as a 'karmically-resultant-consciousness' (vipāka viññāna), continue to exist.[38] Each liberated individual produces no new karma, but preserves a particular individual personality which is the result of the traces of his or her karmic heritage. The very fact that there is a psycho-physical substrate during the remainder of an arahant's lifetime shows the continuing effect of karma.[38]

English translations for the term Sankhara

  • Activities (Ajahn Sucitto)
  • Concoctions (Santikaro)[39]
  • Conditions
  • Conditioning Factors
  • Conditioned things[40]
  • Determinations[5][41]
  • Fabrications[6]
  • Formations (Bhikkhu Bodhi)[42]
  • Karmic formations[43]
  • Mental constructions
  • Mental constructs (Bhante S. Dhammika)
  • Preparations (Bhikkhu Katukurunde Ñāṇānanda)[44]
  • Volitional activities[45]
  • Volitional dispositions[46]
  • Volitional formations (Bhikkhu Bodhi)

See also

References

  1. ^ a b Thich Nhat Hahn (2015). The Heart of Buddha's Teaching. New York: Harmony. pp. 73–74.
  2. ^ David Kalupahana, "A History of Buddhist Philosophy." University of Hawaii Press, 1992, page 71.
  3. ^ "The word saṅkhatam is explained in various ways. But in short it means something that is made up, prepared, or concocted by way of intention." Katukurunde Ñāṇānanda, in "The Mind Stilled: 33 Lectures on Nibbāna," p. 42, online at http://www.seeingthroughthenet.net.
  4. ^ See Piyadassi (1999). This is also suggested, for instance, by Bodhi (2000), p. 46, who in writing about one sense of saṅkhāra states: 'In the widest sense, saṅkhāra comprises all conditioned things, everything arisen from a combination of conditions.'
  5. ^ a b According to Bodhi (2000), p. 44, 'determinations' was used by Ven. Ñāṇamoli in his Majjhima Nikaya manuscripts that ultimately were edited by Bodhi. (In the published volume, Bodhi changed Ñāṇamoli's word choice to "formations.")
  6. ^ a b See, for instance, Thanissaro (1997b).
  7. ^ See the extended discussion at Bodhi (2000), pp. 44-47. Other translations considered by but ultimately rejected by Bodhi include 'constructions' (p. 45) and 'activities' (p. 45, especially to highlight the kammic aspect of saṅkhāra).
  8. ^ William S Waldron (2003). The Buddhist Unconscious: The Alaya-vijñana in the Context of Indian Buddhist Thought. Routledge. pp. 102–112. ISBN 978-1-134-42886-1.
  9. ^ See, for instance, Bodhi (2000), p. 45:
    Saṅkhāra is derived from the prefix saṃ (=con), "together," and the verb karoti, "to make." The noun straddles both sides of the active-passive divide. Thus saṅkhāras are both things which put together, construct and compound other things, and the things that are put together, constructed, and compounded.
  10. ^ "51 Mental Formations". Plum Village. 2013-11-23. Retrieved 2019-06-30.
  11. ^ a b c d e f g Thomas William Rhys Davids; William Stede (1921). Pali-English Dictionary. Motilal Banarsidass. pp. 664–665. ISBN 978-81-208-1144-7.
  12. ^ a b Monier Monier-Williams (1872). A Sanskrit-English Dictionary. Oxford University Press. p. 1041.
  13. ^ Stephen Phillips (2009). Yoga, Karma, and Rebirth: A Brief History and Philosophy. Columbia University Press. pp. 81–87. ISBN 978-0-231-14484-1.
  14. ^ a b Surendranath Dasgupta (1992). A History of Indian Philosophy. Motilal Banarsidass (Reprint, Original: Cambridge University Press, 1922). pp. 263 with footnote 1, 272–273. ISBN 978-81-208-0412-8.
  15. ^ a b c d David J. Kalupahana (1992). A History of Buddhist Philosophy: Continuities and Discontinuities. University of Hawaii Press. pp. 71–72. ISBN 978-0-8248-1402-1.
  16. ^ Harold Coward (1990). Derrida and Indian Philosophy. State University of New York Press. pp. 161–162. ISBN 978-0-7914-0500-0.
  17. ^ Jonathan Walters (2015). Donald S. Lopez Jr. (ed.). Buddhism in Practice (Abridged ed.). Princeton University Press. p. 110. ISBN 978-1-4008-8007-2.
  18. ^ N. Ross Reat; Edmund F. Perry (1991). A World Theology: The Central Spiritual Reality of Humankind. Cambridge University Press. pp. 120–121. ISBN 978-0-521-33159-3.
  19. ^ a b Paul Williams; Anthony Tribe; Alexander Wynne (2002). Buddhist Thought: A Complete Introduction to the Indian Tradition. Routledge. pp. 65–67. ISBN 978-1-134-62324-2.
  20. ^ John Clifford Holt (1995). Discipline: The Canonical Buddhism of the Vinayapiṭaka. Motilal Banarsidass. pp. 8–11. ISBN 978-81-208-1051-8.
  21. ^ D.C. Wijeratna. "The First and Last Words of Lord Buddha". Academia.edu.
  22. ^ Sister Vajira & Francis Story. "Maha-parinibbana Sutta: Last Days of the Buddha (DN 16)". Access to Insight (BCBS Edition).
  23. ^ a b c Bhikkhu Bodhi (2005). The Connected Discourses of the Buddha: A New Translation of the Samyutta Nikaya. Simon & Schuster. pp. 45–47. ISBN 978-0-86171-973-0.
  24. ^ William S Waldron (2003). The Buddhist Unconscious: The Alaya-vijñana in the Context of Indian Buddhist Thought. Routledge. pp. 19–23. ISBN 978-1-134-42886-1.
  25. ^ William S Waldron (2003). The Buddhist Unconscious: The Alaya-vijñana in the Context of Indian Buddhist Thought. Routledge. pp. 16–18. ISBN 978-1-134-42886-1.
  26. ^ See, for instance, SN 12.2 (Thanissaro, 1997b), where the Buddha states: 'And what are fabrications? These three are fabrications: bodily fabrications, verbal fabrications, mental fabrications. These are called fabrications.'
  27. ^ William S Waldron (2003). The Buddhist Unconscious: The Alaya-vijñana in the Context of Indian Buddhist Thought. Routledge. p. 10. ISBN 978-1-134-42886-1.
  28. ^ Mathieu Boisvert (1995). The Five Aggregates: Understanding Theravada Psychology and Soteriology. Wilfrid Laurier University Press. pp. 93–98. ISBN 978-0-88920-257-3.
  29. ^ William S Waldron (2003). The Buddhist Unconscious: The Alaya-vijñana in the Context of Indian Buddhist Thought. Routledge. pp. 190–191 notes 2–5, Chapter 1. ISBN 978-1-134-42886-1.
  30. ^ William S Waldron (2003). The Buddhist Unconscious: The Alaya-vijñana in the Context of Indian Buddhist Thought. Routledge. p. 102. ISBN 978-1-134-42886-1.
  31. ^ SN 12.38 (Thanissaro, 1995).
  32. ^ Guenther (1975), Kindle Location 321.
  33. ^ Kunsang (2004), p. 23.
  34. ^ Geshe Tashi Tsering (2006), Kindle Location 456.
  35. ^ Geshe Tashi Tsering (2006), Kindle Location 564-568.
  36. ^ David Kalupahana, Mulamadhyamakakarika of Nagarjuna: The Philosophy of the Middle Way. Motilal Banarsidass, 2005, page 48.
  37. ^ David Kalupahana, "A History of Buddhist Philosophy." University of Hawaii Press, 1992, page 75.
  38. ^ a b Steven Collins, Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press, 1982, page 207.
  39. ^ "Interview with Leigh Brasington, May 2004". www.leighb.com.
  40. ^ See Piyadassi (1999). This is also suggested, for instance, by Bodhi (2000), p. 46, who in writing about one sense of saṅkhāra states: "In the widest sense, saṅkhāra comprises all conditioned things, everything arisen from a combination of conditions."
  41. ^ According to Nanavira Thera 'the word sankhāra, in all contexts, means 'something that something else depends on', that is to say a determination (determinant).' (Notes on Dhamma: Sankhāra)
  42. ^ See the extended discussion at Bodhi (2000), pp. 44-47. Other translations considered by but ultimately rejected by Bodhi include "constructions" (p. 45) and "activities" (p. 45, especially to highlight the karmic aspect of saṅkhāra).
  43. ^ Milinda's questions. Sacred books of the Buddhists. I.B. Horner (trans.). London: Luzac. 1963.{{cite book}}: CS1 maint: others (link)
  44. ^ Ñāṇānanda, Katukurunde, 1988-1991, The Mind Stilled: 33 Lectures on Nibbāna, online at http://www.seeingthroughthenet.net. Bhikkhu Ñāṇānanda also notes, "in the ancient Indian society, one of the primary senses of the word saṅkhāra was the make-up done by actors and actresses" (http://www.seeingthroughthenet.net/files/eng/books/ms/nibbana_the_mind_stilled_I.pdf 2015-09-24 at the Wayback Machine, p. 109).
  45. ^ Gethin, p. 136
  46. ^ Radhakrishnan and Moore (1957), p. 272.

Sources

  • Bodhi, Bhikkhu (trans.) (2000). The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya. Boston: Wisdom Publications. ISBN 0-86171-331-1.
  • Geshe Tashi Tsering (2006). Buddhist Psychology: The Foundation of Buddhist Thought. Perseus Books Group. Kindle Edition.
  • Guenther, Herbert V. & Leslie S. Kawamura (1975), Mind in Buddhist Psychology: A Translation of Ye-shes rgyal-mtshan's "The Necklace of Clear Understanding" Dharma Publishing. Kindle Edition.
  • Kunsang, Erik Pema (translator) (2004). Gateway to Knowledge, Vol. 1. North Atlantic Books.
  • Piyadassi Thera (trans.) (1999). Girimananda Sutta: Discourse to Girimananda Thera (AN 10.60). Retrieved 2007-11-18 from "Access to Insight" at Girimananda Sutta: Discourse to Girimananda Thera.
  • Radhakrishnan, S. and Moore, C.A. (1957). A Sourcebook in Indian Philosophy. Princeton University Press.
  • Thanissaro Bhikkhu (trans.) (1995). Cetana Sutta: Intention (SN 12.38). Retrieved 2007-11-16 from "Access to Insight" at Cetana Sutta: Intention.
  • Thanissaro Bhikkhu (trans.) (1997a). Avijja Sutta: Ignorance (SN 45.1). Retrieved 2007-11-16 from "Access to Insight" at Avijja Sutta: Ignorance.
  • Thanissaro Bhikkhu (trans.) (1997b). Paticca-samuppada-vibhanga Sutta: Analysis of Dependent Co-arising (SN 12.2). Retrieved 2007-11-16 from "Access to Insight" at Paticca-samuppada-vibhanga Sutta: Analysis of Dependent Co-arising.
  • Thanissaro Bhikkhu (trans.) (2001). Khajjaniya Sutta: Chewed Up (SN 22.79). Retrieved 2007-11-18 from "Access to Insight" at Khajjaniya Sutta: Chewed Up.
Preceded by Twelve Nidānas
Saṃskāra 		Succeeded by

January 07, 2023
saṅkhāra, this, article, about, buddhist, concept, formations, similar, concept, other, indian, philosophies, samskara, indian, philosophy, pali, सङ, sanskrit, saṃskāra, term, figuring, prominently, buddhism, word, means, formations, that, which, been, togethe. This article is about the Buddhist concept of formations For similar concept in other Indian philosophies see Samskara Indian philosophy Saṅkhara Pali सङ ख र Sanskrit स स क र or saṃskara is a term figuring prominently in Buddhism The word means formations 1 or that which has been put together and that which puts together Translations ofsaṅkharaEnglishformationsvolitional formationsvolitional activitiesSanskritस स क र saṃskara Paliसङ ख र saṅkhara Bengaliস স ক রBurmeseသင ခ ရ MLCTS 8ɪ ɰ kʰaja Chinese行 Pinyin xing Japanese行 Rōmaji gyō Khmerសង ខ រ Sang kha Korean행 RR haeng Sinhalaස ස ක ර saṃskara Tibetanའད བ ད du byed Thaisngkhar RTGS sangkhan Vietnamese行 hanh Glossary of BuddhismIn the first passive sense saṅkhara refers to conditioned phenomena generally but specifically to all mental dispositions 2 These are called volitional formations both because they are formed as a result of volition and because they are causes for the arising of future volitional actions 3 English translations for saṅkhara in the first sense of the word include conditioned things 4 determinations 5 fabrications 6 and formations or particularly when referring to mental processes volitional formations 7 In the second active sense of the word saṅkhara refers to karma sankhara khandha that leads to conditioned arising dependent origination 8 9 According to the Vijnanavada school 1 there are 51 samskaras or mental factors 10 Contents 1 Etymology and meaning 2 Conditioned things 3 Sankhara khandha 4 Mental factors 5 Nibbana 6 English translations for the term Sankhara 7 See also 8 References 9 SourcesEtymology and meaning EditSaṅkhara is a Pali word that is cognate with the Sanskrit word saṃskara 11 The latter word is not a Vedic Sanskrit term but found extensively in classical and epic era Sanskrit in all Indian philosophies 11 12 13 Saṃskara is found in the Hindu Upanishads such as in verse 2 6 of Kaushitaki Upanishad 4 16 2 4 of Chandogya Upanishad 6 3 1 of Brihadaranyaka Upanishad as well as mentioned by the ancient Indian scholar Panini and many others 14 Saṅkhara appears in the Buddhist Pitaka texts with a variety of meanings and contexts somewhat different from the Upanishadic texts particularly for anything to predicate impermanence 14 It is a complex concept with no single word English translation that fuses object and subject as interdependent parts of each human s consciousness and epistemological process 11 It connotes impression disposition conditioning forming perfecting in one s mind influencing one s sensory and conceptual faculty as well as any preparation sacrament that impresses disposes influences or conditions how one thinks conceives or feels 11 15 12 Conditioned things EditIn the first passive sense saṅkhara refers to conditioned things or dispositions mental imprint 15 11 16 All aggregates in the world physical or mental concomitants and all phenomena state early Buddhist texts are conditioned things 11 It can refer to any compound form in the universe whether a tree a cloud a human being a thought or a molecule All these are saṅkharas as well as everything that is physical and visible in the phenomenal world are conditioned things or aggregate of mental conditions 11 The Buddha taught that all saṅkharas are impermanent and essenceless 17 18 These subjective dispositions states David Kalupahana prevented the Buddha from attempting to formulate an ultimately objective view of the world 15 Since conditioned things and dispositions are perceptions and do not have real essence they are not reliable sources of pleasure and they are impermanent 15 Understanding the significance of this reality is wisdom This conditioned things sense of the word Saṅkhara appears in Four Noble Truths and in Buddhist theory of dependent origination that is how ignorance or misconceptions about impermanence and non self leads to Taṇha and rebirths 19 The Samyutta Nikaya II 12 1 presents one such explanation 19 as do other Pali texts 20 The last words of the Buddha according to the Mahaparinibbana Sutta were Disciples this I declare to you All conditioned things are subject to disintegration strive on untiringly for your liberation Pali handa dani bhikkhave amantayami vo vayadhamma saṅkhara appamadena sampadetha ti 21 22 Sankhara khandha Edit The 12 Nidanas Ignorance Formations Consciousness Name amp Form Six Sense Bases Contact Feeling Craving Clinging Becoming Birth Old Age amp Death The Five Aggregates panca khandha according to the Pali Canon form rupa 4 elements mahabhuta contact phassa consciousness vinnana mental factors cetasika feeling vedana perception sanna formation saṅkhara Form is derived from the Four Great Elements Consciousness arises from other aggregates Mental Factors arise from the Contact ofConsciousness and other aggregates Source MN 109 Thanissaro 2001 diagram detailsIn the second active sense saṅkhara or saṅkhara khandha refers to the form creating faculty of mind It is part of the doctrine of conditioned arising or dependent origination paṭiccasamuppada 23 24 In this sense the term Sankhara is karmically active volition or intention which generates rebirth and influences the realm of rebirth 23 Sankhara herein is synonymous with karma and includes actions of the body speech and mind 23 25 The saṅkhara khandha states that living beings are reborn bhava become by means of actions of body and speech kamma 26 The Buddha stated that all volitional constructs are conditioned by ignorance avijja of impermanence and non self 27 28 It is this ignorance that leads to the origination of the sankharas and ultimately causes human suffering dukkha 29 The cessation of all such sankharas sabba saṅkhara nirodha is synonymous with Awakening bodhi the attainment of nirvana The end of conditioned arising or dependent origination in the karmic sense Sankharas yields the unconditioned phenomenon of nirvana 30 As the ignorance conditions the volitional formations these formations condition in turn the consciousness vinnana The Buddha elaborated What one intends what one arranges and what one obsesses about This is a support for the stationing of consciousness There being a support there is a landing or an establishing of consciousness When that consciousness lands and grows there is the production of renewed becoming in the future When there is the production of renewed becoming in the future there is future birth aging amp death sorrow lamentation pain distress amp despair Such is the origination of this entire mass of suffering amp stress 31 Mental factors EditMain article Mental factors Buddhism Mental factors Sanskrit caitasika Pali cetasika Tibetan Wylie sems byung are formations Sanskrit saṅkhara concurrent with mind Sanskrit citta 32 33 34 They can be described as aspects of the mind that apprehend the quality of an object and that have the ability to color the mind 35 Nibbana EditThe Buddha emphasized the need to purify dispositions rather than eliminate them completely 36 Kalupahana states that the elimination of dispositions is epistemological suicide as dispositions determine our perspectives The development of one s personality in the direction of perfection or imperfection rests with one s dispositions 37 When preliminary nibbana with substrate occurs that is nibbana of a living being constructive consciousness that is the house builder is completely destroyed and no new formations will be constructed However sankharas in the sense of constructed consciousness which exists as a karmically resultant consciousness vipaka vinnana continue to exist 38 Each liberated individual produces no new karma but preserves a particular individual personality which is the result of the traces of his or her karmic heritage The very fact that there is a psycho physical substrate during the remainder of an arahant s lifetime shows the continuing effect of karma 38 English translations for the term Sankhara EditActivities Ajahn Sucitto Concoctions Santikaro 39 Conditions Conditioning Factors Conditioned things 40 Determinations 5 41 Fabrications 6 Formations Bhikkhu Bodhi 42 Karmic formations 43 Mental constructions Mental constructs Bhante S Dhammika Preparations Bhikkhu Katukurunde Naṇananda 44 Volitional activities 45 Volitional dispositions 46 Volitional formations Bhikkhu Bodhi See also EditKleshas Buddhism Mental factors Buddhism Paticca samuppada Samskara Indian philosophy Hindu concept SkandhaReferences Edit a b Thich Nhat Hahn 2015 The Heart of Buddha s Teaching New York Harmony pp 73 74 David Kalupahana A History of Buddhist Philosophy University of Hawaii Press 1992 page 71 The word saṅkhatam is explained in various ways But in short it means something that is made up prepared or concocted by way of intention Katukurunde Naṇananda in The Mind Stilled 33 Lectures on Nibbana p 42 online at http www seeingthroughthenet net See Piyadassi 1999 This is also suggested for instance by Bodhi 2000 p 46 who in writing about one sense of saṅkhara states In the widest sense saṅkhara comprises all conditioned things everything arisen from a combination of conditions a b According to Bodhi 2000 p 44 determinations was used by Ven Naṇamoli in his Majjhima Nikaya manuscripts that ultimately were edited by Bodhi In the published volume Bodhi changed Naṇamoli s word choice to formations a b See for instance Thanissaro 1997b See the extended discussion at Bodhi 2000 pp 44 47 Other translations considered by but ultimately rejected by Bodhi include constructions p 45 and activities p 45 especially to highlight the kammic aspect of saṅkhara William S Waldron 2003 The Buddhist Unconscious The Alaya vijnana in the Context of Indian Buddhist Thought Routledge pp 102 112 ISBN 978 1 134 42886 1 See for instance Bodhi 2000 p 45 Saṅkhara is derived from the prefix saṃ con together and the verb karoti to make The noun straddles both sides of the active passive divide Thus saṅkharas are both things which put together construct and compound other things and the things that are put together constructed and compounded 51 Mental Formations Plum Village 2013 11 23 Retrieved 2019 06 30 a b c d e f g Thomas William Rhys Davids William Stede 1921 Pali English Dictionary Motilal Banarsidass pp 664 665 ISBN 978 81 208 1144 7 a b Monier Monier Williams 1872 A Sanskrit English Dictionary Oxford University Press p 1041 Stephen Phillips 2009 Yoga Karma and Rebirth A Brief History and Philosophy Columbia University Press pp 81 87 ISBN 978 0 231 14484 1 a b Surendranath Dasgupta 1992 A History of Indian Philosophy Motilal Banarsidass Reprint Original Cambridge University Press 1922 pp 263 with footnote 1 272 273 ISBN 978 81 208 0412 8 a b c d David J Kalupahana 1992 A History of Buddhist Philosophy Continuities and Discontinuities University of Hawaii Press pp 71 72 ISBN 978 0 8248 1402 1 Harold Coward 1990 Derrida and Indian Philosophy State University of New York Press pp 161 162 ISBN 978 0 7914 0500 0 Jonathan Walters 2015 Donald S Lopez Jr ed Buddhism in Practice Abridged ed Princeton University Press p 110 ISBN 978 1 4008 8007 2 N Ross Reat Edmund F Perry 1991 A World Theology The Central Spiritual Reality of Humankind Cambridge University Press pp 120 121 ISBN 978 0 521 33159 3 a b Paul Williams Anthony Tribe Alexander Wynne 2002 Buddhist Thought A Complete Introduction to the Indian Tradition Routledge pp 65 67 ISBN 978 1 134 62324 2 John Clifford Holt 1995 Discipline The Canonical Buddhism of the Vinayapiṭaka Motilal Banarsidass pp 8 11 ISBN 978 81 208 1051 8 D C Wijeratna The First and Last Words of Lord Buddha Academia edu Sister Vajira amp Francis Story Maha parinibbana Sutta Last Days of the Buddha DN 16 Access to Insight BCBS Edition a b c Bhikkhu Bodhi 2005 The Connected Discourses of the Buddha A New Translation of the Samyutta Nikaya Simon amp Schuster pp 45 47 ISBN 978 0 86171 973 0 William S Waldron 2003 The Buddhist Unconscious The Alaya vijnana in the Context of Indian Buddhist Thought Routledge pp 19 23 ISBN 978 1 134 42886 1 William S Waldron 2003 The Buddhist Unconscious The Alaya vijnana in the Context of Indian Buddhist Thought Routledge pp 16 18 ISBN 978 1 134 42886 1 See for instance SN 12 2 Thanissaro 1997b where the Buddha states And what are fabrications These three are fabrications bodily fabrications verbal fabrications mental fabrications These are called fabrications William S Waldron 2003 The Buddhist Unconscious The Alaya vijnana in the Context of Indian Buddhist Thought Routledge p 10 ISBN 978 1 134 42886 1 Mathieu Boisvert 1995 The Five Aggregates Understanding Theravada Psychology and Soteriology Wilfrid Laurier University Press pp 93 98 ISBN 978 0 88920 257 3 William S Waldron 2003 The Buddhist Unconscious The Alaya vijnana in the Context of Indian Buddhist Thought Routledge pp 190 191 notes 2 5 Chapter 1 ISBN 978 1 134 42886 1 William S Waldron 2003 The Buddhist Unconscious The Alaya vijnana in the Context of Indian Buddhist Thought Routledge p 102 ISBN 978 1 134 42886 1 SN 12 38 Thanissaro 1995 Guenther 1975 Kindle Location 321 Kunsang 2004 p 23 Geshe Tashi Tsering 2006 Kindle Location 456 Geshe Tashi Tsering 2006 Kindle Location 564 568 David Kalupahana Mulamadhyamakakarika of Nagarjuna The Philosophy of the Middle Way Motilal Banarsidass 2005 page 48 David Kalupahana A History of Buddhist Philosophy University of Hawaii Press 1992 page 75 a b Steven Collins Selfless Persons Imagery and Thought in Theravada Buddhism Cambridge University Press 1982 page 207 Interview with Leigh Brasington May 2004 www leighb com See Piyadassi 1999 This is also suggested for instance by Bodhi 2000 p 46 who in writing about one sense of saṅkhara states In the widest sense saṅkhara comprises all conditioned things everything arisen from a combination of conditions According to Nanavira Thera the word sankhara in all contexts means something that something else depends on that is to say a determination determinant Notes on Dhamma Sankhara See the extended discussion at Bodhi 2000 pp 44 47 Other translations considered by but ultimately rejected by Bodhi include constructions p 45 and activities p 45 especially to highlight the karmic aspect of saṅkhara Milinda s questions Sacred books of the Buddhists I B Horner trans London Luzac 1963 a href Template Cite book html title Template Cite book cite book a CS1 maint others link Naṇananda Katukurunde 1988 1991 The Mind Stilled 33 Lectures on Nibbana online at http www seeingthroughthenet net Bhikkhu Naṇananda also notes in the ancient Indian society one of the primary senses of the word saṅkhara was the make up done by actors and actresses http www seeingthroughthenet net files eng books ms nibbana the mind stilled I pdf Archived 2015 09 24 at the Wayback Machine p 109 Gethin p 136 Radhakrishnan and Moore 1957 p 272 Sources EditBodhi Bhikkhu trans 2000 The Connected Discourses of the Buddha A Translation of the Samyutta Nikaya Boston Wisdom Publications ISBN 0 86171 331 1 Geshe Tashi Tsering 2006 Buddhist Psychology The Foundation of Buddhist Thought Perseus Books Group Kindle Edition Guenther Herbert V amp Leslie S Kawamura 1975 Mind in Buddhist Psychology A Translation of Ye shes rgyal mtshan s The Necklace of Clear Understanding Dharma Publishing Kindle Edition Kunsang Erik Pema translator 2004 Gateway to Knowledge Vol 1 North Atlantic Books Piyadassi Thera trans 1999 Girimananda Sutta Discourse to Girimananda Thera AN 10 60 Retrieved 2007 11 18 from Access to Insight at Girimananda Sutta Discourse to Girimananda Thera Radhakrishnan S and Moore C A 1957 A Sourcebook in Indian Philosophy Princeton University Press Thanissaro Bhikkhu trans 1995 Cetana Sutta Intention SN 12 38 Retrieved 2007 11 16 from Access to Insight at Cetana Sutta Intention Thanissaro Bhikkhu trans 1997a Avijja Sutta Ignorance SN 45 1 Retrieved 2007 11 16 from Access to Insight at Avijja Sutta Ignorance Thanissaro Bhikkhu trans 1997b Paticca samuppada vibhanga Sutta Analysis of Dependent Co arising SN 12 2 Retrieved 2007 11 16 from Access to Insight at Paticca samuppada vibhanga Sutta Analysis of Dependent Co arising Thanissaro Bhikkhu trans 2001 Khajjaniya Sutta Chewed Up SN 22 79 Retrieved 2007 11 18 from Access to Insight at Khajjaniya Sutta Chewed Up Preceded byAvidya Twelve NidanasSaṃskara Succeeded byVijnana Retrieved from https en wikipedia org w index php title Saṅkhara amp oldid 1128383469, wikipedia, wiki, book, books, library,

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