Sankhara-paccaya Vinnanam: How?

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Re: Sankhara-paccaya Vinnanam: How?

Postby ancientbuddhism » Thu Aug 01, 2013 3:26 pm

SamKR wrote:My question:
How do sankhara fabricate vinnana?
How do vinnana arise with the arising of sankhara?


viññāṇa arises at sense-contact e.g.

    cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.

    “Dependant on the eye and forms, eye-consciousness arises. With the union of these three is contact.” (SN. 12.44)

saṅkhāra has the function of making determinations (cetanā) with reference to the objects of sense e.g.

    “Katame ca, bhikkhave, saṅkhārā? Chayime, bhikkhave, cetanākāyā – rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā. Ime vuccanti, bhikkhave, saṅkhārā.

    “And what, monks, is volitional-cognition? Monks, there are these six collectives of determinations (cetanā); determinations of material-form, determinations of sound, determinations of smell, determinations of tastes, determinations of tactile sensations and determinations of mental phenomena. This, monks, is called volitional-cognition.” – SN. 22.56

Because of avijja, saṅkhāra pushes viññāṇa toward taṇhā and the pathway to dukkha.
Anuvicca papañca nāmarūpaṃ
ajjhattaṃ bahiddhā ca rogamūlaṃ,
sabbarogamūlabandhanā pamutto
anuvidito tādi pavuccate tathattā
.

“Having known the naming of objects,
With its proliferation, its root in illness – within and without;
One is released from bondage to the root of all illness.
And thus is called the Knowing One – the Such.

– Sn. 3.6 (Sabhiyasuttaṃ)

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Re: Sankhara-paccaya Vinnanam: How?

Postby DoubleA » Thu Aug 01, 2013 10:36 pm

ancientbuddhism wrote:saṅkhāra has the function of making determinations (cetanā) with reference to the objects of sense e.g.

    “Katame ca, bhikkhave, saṅkhārā? Chayime, bhikkhave, cetanākāyā – rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā. Ime vuccanti, bhikkhave, saṅkhārā.

    “And what, monks, is volitional-cognition? Monks, there are these six collectives of determinations (cetanā); determinations of material-form, determinations of sound, determinations of smell, determinations of tastes, determinations of tactile sensations and determinations of mental phenomena. This, monks, is called volitional-cognition.” – SN. 22.56

Because of avijja, saṅkhāra pushes viññāṇa toward taṇhā and the pathway to dukkha.

This quote is out of context, which is obvious since it comes from SN. 22.56, which is the Samyutta (Collection) about the five aggregates rather than the Samyutta about causation (& dependent arising).

:pig:
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Re: Sankhara-paccaya Vinnanam: How?

Postby Kenshou » Thu Aug 01, 2013 10:50 pm

As if those two concepts are utterly unrelated.
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Re: Sankhara-paccaya Vinnanam: How?

Postby ancientbuddhism » Thu Aug 01, 2013 11:48 pm

DoubleA wrote:
ancientbuddhism wrote:saṅkhāra has the function of making determinations (cetanā) with reference to the objects of sense e.g.

    “Katame ca, bhikkhave, saṅkhārā? Chayime, bhikkhave, cetanākāyā – rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā. Ime vuccanti, bhikkhave, saṅkhārā.

    “And what, monks, is volitional-cognition? Monks, there are these six collectives of determinations (cetanā); determinations of material-form, determinations of sound, determinations of smell, determinations of tastes, determinations of tactile sensations and determinations of mental phenomena. This, monks, is called volitional-cognition.” – SN. 22.56

Because of avijja, saṅkhāra pushes viññāṇa toward taṇhā and the pathway to dukkha.

This quote is out of context, which is obvious since it comes from SN. 22.56, which is the Samyutta (Collection) about the five aggregates rather than the Samyutta about causation (& dependent arising).

:pig:


The theme of causality is not limited to the Nidānavagga of Saṃyutta Nikāya. Neither is the definition of its factors.

In the next line of the text in question:

    “Phassasamudayā saṅkhārasamudayo; phassanirodhā saṅkhāranirodho.”

    “With the arising of contact is the arising of volitional-cognition. With the cessation of contact is the cessation of volitional cognition.”

And …

    “Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ saṅkhāre abhiññāya, evaṃ saṅkhārasamudayaṃ abhiññāya, evaṃ saṅkhāranirodhaṃ abhiññāya, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ abhiññāya saṅkhārānaṃ nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.

    “And whoever, monks, of those Brāhmins and contemplatives who have completely known volitional-cognition thus; who have completely known the arising of volitional-cognition thus, who have completely known the cessation of volitional-cognition thus and have completely known the way leading to the cessation of volitional-cognition thus; with disillusionment to volitional-cognition, dispassion towards it and its cessation are liberated through not taking-up with it - such are well liberated. Whoever is well liberated is perfected. Of such Perfected Ones, no cycle [of saṃsāra] can be recognised.”

Rise and fall, no cycle to be known. Sounds like causality.
Anuvicca papañca nāmarūpaṃ
ajjhattaṃ bahiddhā ca rogamūlaṃ,
sabbarogamūlabandhanā pamutto
anuvidito tādi pavuccate tathattā
.

“Having known the naming of objects,
With its proliferation, its root in illness – within and without;
One is released from bondage to the root of all illness.
And thus is called the Knowing One – the Such.

– Sn. 3.6 (Sabhiyasuttaṃ)

Secure your own mask before assisting others. – NORTHWEST AIRLINES (Pre-Flight Instruction)

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