Sankhara

[cathutch]

Hi friends!

SANKHARA
(Determinator-Determination/Fabricator-Fabrication)

I have had a discussion elswhere about this concept.
It seems that Sankhara is being confused with Samskara, as in here (see the lower Khanda - pure sensation, etc.)
This is taken from Fyodor Stcherbatsky's "Central conception of Buddhism and the meaning of the word dhamma".


In fact, SANKHARA is defined by Buddha in MN44, as the begining of the Paticcasamupadda path (dependent origination) as the following:

"What are determinations (a.k.a. fabrications)? Monks, determinations are threefold:
- Bodily determinations (or determinant/fabrication-other translations)
- Verbal determinations
- Mental determinations.
These are the threefold determinations."

And further he explained them as the following:
- Bodily determination: āsapassāsā (In-breath) & āvuso ( Out-breath).
- Verbal determination: Vitakkavicārā (Thought/pondering).
- Mental determination: Saññā (Perception) and Vedanā (feeling).

These are the 5 dhammas (elements) from which everything "originates" in the world.
These are the unconditioned Dhammas - Dependent only upon Ignorance.

From there originate the other Khandas, as shown on the graphic.
From them (these 5 "super-dhammas") originate cittas, cetasikas, ayatanas and dhatus; all the compounded mental and physical states.

And what Buddha said about that:
He said that, through Mindfulness and Jhana at large (MN10 but **mostly** in MN118 [vipassana+samatha],) we should always relate our present mental and physical states, (namely cittas, cetasikas, etc,) to these pristine elements. [notice in MN10 that Body, Thought, Feeling, and Perception correspond to the dhammas of SANKHARA; namely āsapassāsā & āvuso ; Vitakkavicārā & Saññā and Vedanā / reflect body in body, feelings in feelings; so on and so forth]

This process of reflection is the cessation of Dukkha.
Reflecting mindfully, at all time, your present mental and physical states in the purity of these 5 "super dhamas" of SANKHARA puts an end to dukkha.
While it makes you also go back slowly but surely to that primeval and pristine level.
Always dealing with the pure abode.

Dealing with the lower conditioned stuff like cittas, cetakisas, ayanas and dhatus is one thing. Relating them to the purity of the SANKAHARA khanda is another thing.
The ultimate goal of Jhana at large is -----> Thoughtlessness > Perceptionlessness > Feelinglessness > and Breathlessness.
Again, dealing with the pure dhammas of SANKHARA.

So, we see Mindfulness AND the gist of the ultimate goal of Jhana, that are dealing with the pure dhammas of SANKHARA; where everything originated in the first place.
We can dilute SANKHARA in the diffusiveness of the world; everything will have ultimately to come back to it in the end.
And that is what takes place at Bhava & Birth level in the paticcasamupada. (the middle). We get aware of the goodness of these super-dhammas.
Good in the beginning, good in the middle and good in the end.
Ultimately, SANKHARA should also be got ridden of (namely: Thoughtless > Perceptionless > Feelingless > and Breathless) ; just because SANKHARA, although Good, fabricates good and evil. The compounding is not pure.
Exit and Freedom from samsara!


Cordially,

[cathutch]

There is a crucial rectification to be made in the first link above on Stcherbasky' representation of the early Abidhamma.
http://i.imgur.com/nvP7GsR.png

It is not without consequence.

We are now with this Abidhamma Khanda that comprises 58 mental faculties and general forces (samskara) elements.

A Samskara that has no Perception (Sañña) and no Feeling (vedana); and that dwells mostly in Nama-Rupa.
(In other words: "bad cittas than those who use these forces, at the lowest level that is the compounded Nama-rupa khandha" .)

Therefore the need, and even necessity, for a true Buddhist to preserve himself and the world by always reflecting his physical and mental states upon the pure (Good) uncompounded Sankhara, as defined by Buddha, namely:
- kaya sankharo (bodily determination) as In-breath & out breath.
- Vaci-sankharo (verbal determination) as thoughts/ideas (Vitakkavicārā )
- Cita-sankharo (mental determination) as Perception (sañña) and feeling (vedana)

Then the mindfulness technique in MN10 takes all its signification.

Reflecting the body of kaya sankharo [pure bodily determination/fabrication] in our body. (internal)
But mostly reflecting the body of kaya sankharo in the body of others (the world) (external).
Note: “Internally” and “Externally” refer to “of oneself” and “of another” respectively.
“Contemplating the body as a body internally” (adhyatmam kaye kayanupasyin)
“contemplating the body as a body externally” (bahirdha kaye kayanupasyin)
“contemplating the external body as a body” (bahirdha kaye nudarsin)
(Bāhira a. external; outer; foreign. nt. outside.)

With the same reflection applying for Thought (vaci-sankharo) and Mental [perception & feeling] (cita-sankharo).

In other words: "Giving a better (good) perception and good feelings to the deadly Nama/rupa".

"And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.
"And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.
(Sedaka Sutta [SN 47.19])

_________

May I also take the opportunity to remind some basic Buddhist concepts, namely that:

Indeed, Budhism is much more simple than we think; and therefore a lot more powerful than what we can reach with our over-elaborated, over-speculative (yet no so insightful,) western mind.

Buddhism (and Indian philosophy at large) must be understood on two fundamental levels.
1. Prana (breath) is the maker of life and particularly Matter. (and you lose that life with your last breath).
1. "Mental", as actuality, is the Heart or Citta. It is particularly in Buddhism, the compounded locus of emotion & perceptive intellect. The locus of compounded Perception and Feeling.
In fact, "Mental" means Heart in Indian philosophy. But both an intellective and emotional heart (aka Citta).

Let's start with the beginning of dependent origination.
Just after Ignorance (Avijja) comes Sankhara.
What is Buddha's definition of Sankhara in MN44 (please read):
(Again - I insist :))
- Bodily determination (fabrication) kāya-saṅkhāro
- Verbal determination (fabrication) vacī-saṅkhāro
- Mental determination (fabrication) citta-saṅkhāro

- Bodily = In-Breath & Out-Breath (āsapassāsā & āvuso)
- Verbal = Thought (Vitakkavicārā)
- Mental = Perception (Saññā) & Feeling (Vedanā)

What are Perceptions (MN10)? Perceptions of:
- greed
- anger
- delusion
- concentration
- etc.

What are Thoughts:
- sensual interest thoughts
- anger thoughts
- sloth & torpor thoughts
- excitement & worries thoughts
- doubts thoughts
- thoughts on the five holding masses
- thoughts on the six internal and external spheres
- thoughts on the seven enlightenment factors
- thoughts on the four noble truths