There's an article in English titled Anicca Vata Sankhara in which Bhikkhu Bodhi describes the various meanings of the word. Here are very brief extracts from that article, a summary:
The word sankhara is derived from the prefix sam, meaning "together," joined to the noun kara, "doing, making."
The suttas distinguish the sankharas active in ...
There have always been bad men robed as monks. If we have clear moral discernment, we will avoid them.
There are many evil characters and uncontrolled men wearing the saffron robe. These wicked men will be born in states of woe because
of their evil deeds.
It would be better to swallow a red-hot iron ball, blazing like fire, than as an immoral and ...
The Pali word ‘sankhara’ has multiple meanings dependent on the context. It can mean:
(i) a conditioned thing (formed from various causes or parts);
(ii) something that conditions another conditioned thing, i.e., a ‘conditioner’;
(iii) the process of conditioning;
(iv) the aggregate of mental forming, such as desiring, intention, thinking, etc and
Sankhara (samskara, sanskara) is a technical term for assembled phenomena. Why are they called "assembled"?
Phenomena are assembled in at least three senses:
They are assembled from parts.
They are assembled by the coming together of direct causes and ambient conditions necessary for their arising and preventing their disintegration.
They are assembled by ...
yes it is not easy. First people say that there are 2 triplets of sankaras : (kayasankhara, vacisankhara, mano sankhara) and (kayasankhara, vacisankhara, cittasankhara). they claim that they are not the same. See http://www.suttavinaya.com/wp-content/uploads/2018/07/Conditioned-Arising-of-Suffering-2018.pdf
Citta sankharas are vendana and sanna and they ...
You can't really remove sankharas, but you can have them wither and fade, as you build new ones. How? By not feeding them with obsessive thinking. The less you think certain thoughts, the more the corresponding sankharas wither and fade.
Now, not thinking thoughts is not a matter of suppression, that's too hard. A more practical way is to find a different ...
The words in SN 38.14 are not even attributed to Buddha, they are Sariputra's. I don't know why Theravada took them as the basis of their analysis.
Instead, the authoritative definition of dukkha is found in SN 56.11, the first and main sutra of Buddhism, The Sutra of Setting the Wheel of Dharma in Motion:
Now this, wanderers, is the nobles' truth of ...
The word 'sankhara' has many different meanings. It can mean:
"conditioned thing' (something made from causes & conditions; AN 3.134; Dhp 277; SN 22.90)
"conditioner' (a condition that conditions/creates another conditioned thing; SN 41.6; MN 44).
"conditioning" (the process of conditioning; SN 22.79)
aggregate of mental formations (sankhara khandha; SN ...
Most in depth explanations happens in the Abhi Dhamma. There are 52 Cetasikas our of which 50 come under Sankara (with the exception of Feeling and Perception). Explaining the 50 would need a small size book and maybe beyond the scope of an answer in this format hence refer to: Mental Factors By Dharmacharya Ruwan Buddhika, The Abhidhamma in Practice by N.K....
I think this entire universe is made up of Sankara, which cannot be seen thorough our 5 senses(Vinyana-Perception).Also "San" means collection and "kara" means information. It is the collection of information. Buddha said "Pragnya" eye can see this small particles..Buddha told Rahula, "you and that tree are the same"...it has a nature of "create" and "...
Gethin, Foundations of Buddhism, footnote 4 on p. 282, lists these sources.
Visuddhimagga xvi. 34-5; Digha Nikaya iii. 216; Samyutta Nikaya iv. 259, v. 56; Nettippakarana 12.
The Visuddhimagga has them in the Tibetan order, but leaves me a little confused by
Equanimous feeling and the remaining formations of
the three planes are called suffering ...
If all five aggregates are indeed saṅkhāras, then what is the aggregate called "formation" (saṅkhāra)?
Please read this answer for more info on sankharas based on Bhikkhu Bodhi's essay "Anicca Vata Sankhara". I quote the TL;DR version from that answer:
Sankharas are "co-doings," things that act in concert with other
things, or things that are made by a ...
At least yes, the Dhamma as a stand, or "my" understanding of Dhamma, all stands/views (diṭṭhī) have to be abounded at least, whereas the Dhamma (teching), the raft, will be abounded when having reached the other shore, see the "raft - simile". Note that it is the very last, and in no way good to abound fist or in the middle of the ozean.
Having layed down ...
The second nidana of D.O. is commonly translated as 'volitional factors' or 'choices'
The above is wrong. "Volition" is 1st mentioned at nama-rupa.
There are three kinds of choices. Choices by way of body, speech, and mind. These are called choices.
The Pali is kaya, vaci & citta sankhara, which are defined in MN 44 ...
There are three types of emotions, pleasant, unpleasant and neutral. Just like everything else, they are impermanent/anicca, as you already have stated.
When we attach (upadana) to pleasant emotions we create unwholesome karma, since pleasure/sukha becomes dukkha/unsatisfaction as soon as it ceases. So yes, clinging to harmony means "waiting for a disaster" ...
1) In the aggregates, 'sankhara' are kammic formations.
Yes. Sankhara creates future results. So karmaic results are due to Sankhara. Sankhara is like the seed which germinates into the result.
2) Kammic formations are any phenomena that have an underlying intention, and therefore create new kamma.
Intention decides which of the 121/89 mind states arise....
All suffering is defined as attachment to the aggregates therefore all suffering is attachment (MN 56.11). Attachment is a sankhara.
The suttas (MN 1) say delight is the root of suffering (nandī dukkhassa mūlan ti). 'Delight' is a synonym for 'attachment' (MN 38 - delight in feelings is attachment - yā
vedanāsu nandī tadupādānaṃ). 'Delight' & '...
Plenty of other things than vedana are dukkha, so you cannot say that dukkha is just vedana.
The buddha says that whatever is anicca is dukkha, so the way to find dukkha is to find something anicca, and all the stuff in Dependent Co-Arising are anicca.
the buddha says that this is to be known about dukkha:
"'Stress should be known. The cause by which ...
Sankara is conditioning which puts together or makes or forms something.
Kaya Sankhara - this what sustains keeps the body together hence the breath. If breathing stops the body falls apart.
Vaci Sankhara - this is what sustains the formations of verbal throughs. Before speech thoughts need to form, without them one cannot speak.
Citta Sankhara - this is ...
Householder Brian Díaz Flores, interested
Is ignorance a kammically active volitional formation, or a kammically passive fruit of past kamma?
Both, householder, ignorance is a matter of past actions and present, reaction of present contact (phassa).
Letting still existing avijja get touched, one nourishes it. By avoiding being touched on avijja, one ...
-- "Are the five aggregates all saṅkhāras -- are they impermanent and dependently originated?"
In my understanding, it's the experience of "my life" that is a saṅkhāra - while the five aggregates (lit. "heaps") are called that because they are an analytical classification of the experience into functional groups, they do not exist as anything separate to ...
"Is understanding a phenomenon?"
Now you're thinking: "When understanding ceases, I'll fall again into ignorance".
No, no my friend.
Now you're thinking why?
Because: when all phenomena cease, there is no ignorance. Think about it ... How could there be ignorance, if all phenomena ceased?? When all ceases, there is nothing that can be ignorant.
Understanding is caused. Understanding cannot be gained at will. Otherwise we wouldn't have to study, meditate or cultivate the mind. Understanding in reality means a thought or a sequence of thoughts. Thoughts arise and fall all the time. But once you uproot a defilement, it cannot be associated with thoughts again. Once you uproot ignorance, it cannot be ...
The word "saṅkhāra" has many meanings, such as:
"Compounded things formed by causes & conditions"
Mental aggregate of thinking & creating (sankhara khandha)
"Mental proliferating of thought".
Etc; etc; etc.
This old blog may help; although I need to re-read it for accuracy.
Therefore, as "compounded things" (meaning #1), each of the five ...
I am only aware of one sutta, namely, MN 1, where the bhikkhus did not delight in the Buddha's words, as follows:
Na te bhikkhū bhagavato bhāsitaṃ abhinandunti
(negative particle) not; no; nor; neither
rejoices at, welcomes; approves of; is pleased at.
Bhikkhu Bodhi comments:
The bhikkhus did not delight in ...
Understanding the dharma is certainly conditional and impermanent. If your wisdom was permanent, you could never have gained insights or wisdom from ignorance in the first place!
So your question might be, what use is gaining wisdom if it's impermanent? Wouldn't I lose it all in the end? That would be a form of nihilistic thinking. Wisdom will certainly ...
MN 115 is a comprehensive discourse on elements (dhatu).
In reality, none of the many elements described in MN 115 are intrinsically 'suffering' because they, as mere elements, are not yet mixed with attachment (upadana).
Thus, MN 115 states:
When, Ānanda, a bhikkhu is skilled in the elements... in that way he can be called a wise man and an inquirer....
In his book “Further Along the Road Less Traveled: Self-love Versus Self-esteem”, M. Scott Peck talks about the difference between the two. In it he says that one being in love with one’s self esteem is NOT a good thing. A person being in love with oneself is good. It is an overall self-acceptance of who one is as a person, despite all of the foibles and ...
One'd use the same approach to solve the problem like everything else in life: first is to get a clear understanding about the nature of that problem, then spend time to contemplate, and finally apply the proper methodology to solve it. So, the first thing to investigate is to clearly understand the nature of that "feeling of superiority". The Buddha taught ...