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Sankhara
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(Pali; Devanagari: ??????) or (Sanskrit; Devanagari: ???????) is a term figuring prominently in the teaching of the Buddha. The word means 'that which has been put together' and 'that which puts together'. In the first (passive) sense, refers to conditioned phenomena generally but specifically to all mental "dispositions". These are called 'volitional formations' because they are formed as a result of volition.

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(Pali; Devanagari: ??????) or (Sanskrit; Devanagari: ???????) is a term figuring prominently in the teaching of the Buddha. The word means 'that which has been put together' and 'that which puts together'. In the first (passive) sense, refers to conditioned phenomena generally but specifically to all mental "dispositions". These are called 'volitional formations' because they are formed as a result of volition. In the second (active) sense of the word, refers to that faculty of the mind/brain apparatus (sankhara-khandha) that puts together those formations. English translations for in the first sense of the word include 'conditioned things,' 'determinations,' 'fabrications' and 'formations' (or, particularly when referring to mental processes, 'volitional formations').
Conditioned things In the first (passive) sense 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 . The Buddha taught that all such things are impermanent, arising and passing away, and that knowing this is wisdom. is often used in this first sense to describe the psychological conditioning (particularly the habit patterns of the unconscious mind) that gives any individual human being his or her unique character and make-up at any given time.
The last words of the Buddha were (English and Pali):
'Disciples, this I declare to you: All conditioned things are subject to disintegration - strive on untiringly for your liberation.' (Mahaparinibbana Sutta)
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Sankhara-khandha:The builder of lives
In the second (active) sense, (or -kkandha) refers to the form-creating faculty of mind, often described as "volitional" or "intentional." States the Buddha:
'And why do you call them 'fabrications'? Because they fabricate fabricated things, thus they are called 'fabrications.' What do they fabricate as a fabricated thing? For the sake of form-ness, they fabricate form as a fabricated thing. For the sake of feeling-ness, they fabricate feeling as a fabricated thing. For the sake of perception-hood... For the sake of fabrication-hood... For the sake of consciousness-hood, they fabricate consciousness as a fabricated thing. Because they fabricate fabricated things, they are called fabrications.'
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In the doctrine of conditioned arising or dependent origination , -khandha is understood to be that which propels human (and other sentient) beings along the process of becoming (bhava; Vi: h?u... ) by means of actions of body and speech (kamma). The Buddha stated that all volitional constructs are conditioned by ignorance (avijja) of the reality (sacca) behind appearance. It is this ignorance that ultimately causes human suffering (dukkha). The calming of all such fabrications (-nirodha) is synonymous with Enlightenment (bodhi), the achieving of arahantship.
As ignorance conditions volitional formations, these formations in turn condition consciousness (viññana). 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.'
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Tradition relates that after the Buddha's complete enlightenment he uttered the following words (English and Pali):
'Seeking but not finding the housebuilder, I have traveled through the round of countless births. How painful is birth over and over again. Oh housebuilder! You have now been caught! You shall not build a house again. Your rafters have been broken. Your ridgepole demolished. The unconditioned consciousness has been attained. And every kind of craving has been destroyed.' (Dhammapada, verses 153,154)
| Aneka jati sandha vissam anibhissam
Gahakaraka gavesanto dukkhajati punappunam
Gahakaraka ditthosi puna geham nakahasi
Sabba te phasuka bagga gahakutam visamkhatam
Visamkharagatam cittam tanhanam khayamajjhaga.
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The 'housebuilder' to which the Buddha refers is just this mental faculty of sankhara-khandha whose products, the volitional formations, are conditioned by ignorance.
Nibbana
The Buddha emphasized the need to pacify or appease dispositions rather than eliminate them completely.
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.
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 viññana), continue to exist. 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.
Although an enlightened individual's consciousness is a karmic result, it is not limited by usual samsaric constraints.
See also
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.
- Piyadassi Thera (trans.) (1999). Girimananda Sutta: Discourse to Girimananda Thera (AN 10.60). Retrieved 2007-11-18 from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/an/an10/an10.060.piya.html.
- Thanissaro Bhikkhu (trans.) (1995). Cetana Sutta: Intention (SN 12.38). Retrieved 2007-11-16 from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.038.than.html.
- Thanissaro Bhikkhu (trans.) (1997a). Avijja Sutta: Ignorance (SN 45.1). Retrieved 2007-11-16 from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/sn/sn45/sn45.001.than.html.
- 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 http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.002.than.html.
- Thanissaro Bhikkhu (trans.) (2001). Khajjaniya Sutta: Chewed Up (SN 22.79). Retrieved 2007-11-18 from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.079.than.html.
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