# Saṅkhārā Is A Plural Word Proving Abhidhamma **URL:** \ **Category:** Abhidhamma\ **Created:** [September 24, 2026, 3:39am UTC](https://classicaltheravada.org/t/sa-khara-is-a-plural-word-proving-abhidhamma/2643 "2026-09-24T03:39:14Z")\ **Posts on this page:** 13\ **Page:** 2
**Author:** ![RobertK](https://classicaltheravada.org/user_avatar/classicaltheravada.org/robertk/32/1498_2.png) [@RobertK](https://classicaltheravada.org/u/RobertK)\ **Post date:** [September 27, 2026, 1:49am UTC](https://classicaltheravada.org/t/sa-khara-is-a-plural-word-proving-abhidhamma/2643/22 "2026-09-27T01:49:50Z")
[Buddhist dictionary](https://www.budsas.org/ebud/bud-dict/dic3_s.htm) **saṅkhāra:** This term has, according to its context, different shades of meaning, which should be carefully distinguished. (I) To its most frequent usages (s. foll. 1-4) the general term ‘formation’ may be applied, with the qualifications required by the context. This term may refer either to the act of 'forming or to the passive state of ‘having been formed’ or to both. 1. As the 2nd link of the formula of dependent origination, _( **paṭiccasamuppāda** ,_ q.v.), _ **saṅkhāra** _ has the active aspect, 'forming, and signifies kamma (q.v.), i.e. wholesome or unwholesome volitional activity _( **cetanā** )_ of body _( **kāya-s.** ),_ speech _( **vacī-s.** )_ or mind _( **citta** _-or _ **mano-s.** )._ This definition occurs, e.g. at S. XII, 2, 27. For **s.** in this sense, the word ‘kamma-formation’ has been coined by the author. In other passages, in the same context, **s.** is defined by reference to (a) meritorious kamma-formations _( **puññābhisaṅkhāra** ),_ (b) demeritorious k. _( **apuññabhisaṅkhāra** ),_ (c) imperturbable k. _( **āneñjābhisaṅkhāra** ),_ e.g. in S. XII, 51; D. 33. This threefold division covers karmic activity in all spheres of existence: the meritorious kamma-formations extend to the sensuous and the fine-material sphere, the demeritorious ones only to the sensuous sphere, and the ‘imperturbable’ only to the immaterial sphere. 2. The aforementioned three terms, _ **kāya-** , **vacī-** _ and _ **citta-s.** _ are sometimes used in quite a different sense, namely as (1) bodily function, i.e. in-and-out-breathing (e.g. M. 10), (2) verbal function, i.e. thought-conception and discursive thinking, (3) mental-function, i.e. feeling and perception (e.g. M. 44). See _ **nirodhasamāpatti**._ 3. It also denotes the 4th group of existence _( **saṅkhārakkhandha** ),_ and includes all ‘mental formations’ whether they belong to ‘kammically forming’ consciousness or not. See_ **khandha** ,_ Tab. II. and S. XXII, 56, 79. 4. It occurs further in the sense of anything formed _( **saṅkhata** ,_ q.v.) and conditioned, and includes all things whatever in the world, all phenomena of existence. This meaning applies, e.g. to the well-known passage, “All formations are impermanent… subject to suffering” _( **sabbe saṅkhāra aniccā** … **dukkhā** )._ In that context, however, **s.** is subordinate to the still wider and all-embracing term _ **dhamma** _ (thing); for _ **dhamma** _ includes also the Unformed or Unconditioned Element _( **asaṅkhata-dhātu** ),_ i.e. Nibbāna (e.g. in _ **sabbedhammāanattā** ,_ “all things are without a self”). (II) _ **Saṅkhāra** _ also means sometimes ‘volitional effort’, e.g. in the formula of the roads to power _( **iddhi-pāda** ,_ q.v.); in _ **sasaṅkhāra-** _ and _ **asaṅkhāra-parinibbāyī** _ (s. _ **Anāgāmī** ,_ q.v.); and in the **Abhidhamma** terms _ **asaṅkhārika-** _ (q.v.) and _s **asaṅkhārika-citta** ,_ i.e. without effort = spontaneously, and with effort = prompted. In Western literature, in English as well as in German, _ **saṅkhāra** _ is sometimes mistranslated by ‘subconscious tendencies’ or similarly (e.g Prof Beckh: “unterbewußte Bildekräfte,” i.e. subconscious formative forces). This misinterpretation derives perhaps from a similar usage in non-Buddhist Sanskrit literature, and is entirely inapplicable to the connotations of the term in **Pāḷi** [Buddhism](https://www.budsas.org/ebud/bud-dict/dic3_s.htm#), as listed above under I, 1-4. For instance, within the dependent origination, s. is neither subconscious nor a mere tendency, but is a fully conscious and active karmic volition. In the context of the 5 groups of existence (s. above I, 3), a very few of the factors from the group of mental formations _( **saṅkhārakkhandha** )_ are also present as concomitants of subconsciousness (s. Tab. I-III), but are of course not restricted to it, nor are they mere tendencies. ---
**Author:** ![jbgrim](https://classicaltheravada.org/letter_avatar_proxy/v4/letter/j/ce7236/32.png) [@jbgrim](https://classicaltheravada.org/u/jbgrim)\ **Post date:** [September 27, 2026, 2:06am UTC](https://classicaltheravada.org/t/sa-khara-is-a-plural-word-proving-abhidhamma/2643/23 "2026-09-27T02:06:38Z")
Citta is citta, mano is mano, vinnana is vinnana. For Buddha always insisted that we shouldn’t think that consciousness travels from body to body, that we should think that it appears only when there’s a sensory contact and ceases when there isn’t. But when he talked of the mind, of ‘citta’, he did confirm that citta can survive the death of the body and move to a different body. These 2, mind and consciousness, aren’t the same. Consciousness comes and goes, but the mind stays, even if its components keep changing. Mind is that which fabricates consciousness, that which exists outside of consciousness. And ‘mano’ is used for the organ that deals with one of the 6 possible types of sensation (with ideas). Can also mean intellect. ---
**Author:** ![jbgrim](https://classicaltheravada.org/letter_avatar_proxy/v4/letter/j/ce7236/32.png) [@jbgrim](https://classicaltheravada.org/u/jbgrim)\ **Post date:** [September 27, 2026, 2:17am UTC](https://classicaltheravada.org/t/sa-khara-is-a-plural-word-proving-abhidhamma/2643/24 "2026-09-27T02:17:21Z")
> [@RobertK](#): > > 4. It occurs further in the sense of anything formed _( **saṅkhata** ,_ q.v.) and conditioned, and includes all things whatever in the world, all phenomena of existence. This meaning applies, e.g. to the well-known passage, “All formations are impermanent… subject to suffering” _( **sabbe saṅkhāra aniccā** … **dukkhā** )._ You don’t understand. What are the jhanas? How are they achieved? By removing what are they achieved? What makes them pleasant? Lack of what makes them pleasant? ---
**Author:** ![bksubhuti](https://classicaltheravada.org/user_avatar/classicaltheravada.org/bksubhuti/32/19_2.png) [@bksubhuti](https://classicaltheravada.org/u/bksubhuti)\ **Post date:** [September 27, 2026, 2:20am UTC](https://classicaltheravada.org/t/sa-khara-is-a-plural-word-proving-abhidhamma/2643/25 "2026-09-27T02:20:35Z")
> [@RobertK](#): > > 3. It also denotes the 4th group of existence _( **saṅkhārakkhandha** ),_ and includes all ‘mental formations’ whether they belong to ‘kammically forming’ consciousness or not. See_ **khandha** ,_ Tab. II. and S. XXII, 56, 79. Sādhu Robert for giving a detailed explanation. It was this context that I was speaking about. ---
**Author:** ![Dhamma001](https://classicaltheravada.org/letter_avatar_proxy/v4/letter/d/3ab097/32.png) [@Dhamma001](https://classicaltheravada.org/u/Dhamma001)\ **Post date:** [September 27, 2026, 2:54am UTC](https://classicaltheravada.org/t/sa-khara-is-a-plural-word-proving-abhidhamma/2643/26 "2026-09-27T02:54:48Z")
> [@jbgrim](#): > > The elements of earth, water, fire, air, space, and consciousness? Would you let me know where that list comes from? Consciousness (vinnana) is not listed that way in Theravada texts. I’ve shown you with the links. > [@jbgrim](#): > > But the separation is clean and obvious? Yes, just follow the Dhamma (Ti-Pitaka). > [@jbgrim](#): > > Vinnana is our consciousness in which we experience 6 types of experience. Vinnana, with which, one knows the experience or feeling (vedana). We experience the [six senses](https://buddhistuniversity.net/content/canon/sn35.23): _The Buddha makes clear that the senses are really “all” there is._ > [@jbgrim](#): > > Until your ‘intention’ runs out of energy Intention is kamma (volition). Intention occurs just before and during an action is done. ---
**Author:** ![Dhamma001](https://classicaltheravada.org/letter_avatar_proxy/v4/letter/d/3ab097/32.png) [@Dhamma001](https://classicaltheravada.org/u/Dhamma001)\ **Post date:** [September 27, 2026, 2:56am UTC](https://classicaltheravada.org/t/sa-khara-is-a-plural-word-proving-abhidhamma/2643/27 "2026-09-27T02:56:06Z")
> [@jbgrim](#): > > sankhara, unlike nama Sankhara is one of the four mental aggregates (nama). ---
**Author:** ![RobertK](https://classicaltheravada.org/user_avatar/classicaltheravada.org/robertk/32/1498_2.png) [@RobertK](https://classicaltheravada.org/u/RobertK)\ **Post date:** [September 27, 2026, 3:08am UTC](https://classicaltheravada.org/t/sa-khara-is-a-plural-word-proving-abhidhamma/2643/28 "2026-09-27T03:08:22Z")
> [@jbgrim](#): > > Consciousness comes and goes, but the mind stays, even if its components keep changing. Mind is that which fabricates consciousness, that which exists outside of consciousness hi This is more nonsense. Where did you pick up this idea? ---
**Author:** ![Dhamma001](https://classicaltheravada.org/letter_avatar_proxy/v4/letter/d/3ab097/32.png) [@Dhamma001](https://classicaltheravada.org/u/Dhamma001)\ **Post date:** [September 27, 2026, 3:09am UTC](https://classicaltheravada.org/t/sa-khara-is-a-plural-word-proving-abhidhamma/2643/29 "2026-09-27T03:09:56Z")
> [@jbgrim](#): > > Citta is citta, mano is mano, vinnana is vinnana. Get a dictionary. [citta vs mano vs vinnana - Google Search](https://www.google.com/search?q=citta+vs+mano+vs+vinnana&num=10&newwindow=1&sca_esv=e6efadafc00e57ce&sxsrf=APpeQnv51dBu0Kaxb24bwRxJNYsGgUF63g%3A1790477341192&ei=HYS4apGZC-XAvr0PkJm8qAs&biw=1068&bih=1211&uact=5&oq=citta+vs+mano+vs+vinnana&gs_lp=Egxnd3Mtd2l6LXNlcnAiGGNpdHRhIHZzIG1hbm8gdnMgdmlubmFuYTIFECEYoAEyBRAhGJ8FSJ5LUNgHWJpIcAF4AZABAJgB_gGgAekoqgEGMC40LjIwuAEDyAEA-AEBmAIZoALyKcICChAAGEcY1gQYsAPCAg0QABiABBiKBRhDGLEDwgIKEAAYgAQYigUYQ8ICBRAAGIAEwgIOEAAYgAQYigUYsQMYgwHCAhEQLhiABBixAxiDARjHARjRA8ICDhAuGIAEGIoFGLEDGIMBwgIIEAAYgAQYsQPCAg4QLhiABBixAxjHARjRA8ICCxAAGIAEGIoFGJECwgILEAAYgAQYigUYsQPCAgUQLhiABMICCBAuGIAEGLEDwgILEC4YgAQYsQMYgwHCAg0QLhiABBjHARjRAxgKwgIGEAAYFhgewgIIEAAYFhgeGArCAgsQABiABBiKBRiGA8ICBRAAGO8FwgIIEAAYgAQYogTCAgcQIRgKGKABwgIEECEYFZgDAIgGAZAGCJIHBjEuMS4yM6AH1X6yBwYwLjEuMjO4B-opwgcJMC4xMS4xMy4xyAddgAgB&sclient=gws-wiz-serp) ---
**Author:** ![jbgrim](https://classicaltheravada.org/letter_avatar_proxy/v4/letter/j/ce7236/32.png) [@jbgrim](https://classicaltheravada.org/u/jbgrim)\ **Post date:** [September 27, 2026, 3:28am UTC](https://classicaltheravada.org/t/sa-khara-is-a-plural-word-proving-abhidhamma/2643/30 "2026-09-27T03:28:29Z")
I picked it up by carefully observing how my own mind and consciousness interact with each other? Literally nothing else is required. I cognize a problem - something invisible to me spends time (from moments to decades) working on it - I cognize a solution. ---
**Author:** ![RobertK](https://classicaltheravada.org/user_avatar/classicaltheravada.org/robertk/32/1498_2.png) [@RobertK](https://classicaltheravada.org/u/RobertK)\ **Post date:** [September 27, 2026, 4:08am UTC](https://classicaltheravada.org/t/sa-khara-is-a-plural-word-proving-abhidhamma/2643/31 "2026-09-27T04:08:09Z")
> [@jbgrim](#): > > I picked it up by carefully observing how my own mind and consciousness interact with each other? Literally nothing else is required. Then you hugely underestimate the wisdom of the Buddha. Any ‘self teaching’ is going to increase wrong view. ---
**Author:** ![jbgrim](https://classicaltheravada.org/letter_avatar_proxy/v4/letter/j/ce7236/32.png) [@jbgrim](https://classicaltheravada.org/u/jbgrim)\ **Post date:** [September 27, 2026, 4:27am UTC](https://classicaltheravada.org/t/sa-khara-is-a-plural-word-proving-abhidhamma/2643/32 "2026-09-27T04:27:35Z")
Oh? So I wasn’t supposed to observe the 5 aggregates, their arising and passing? I was supposed to blindly assume they function as described in some book? Well. The suttas gave me a clear path to everything I ever wanted, so I think I’m going to stick with them. ---
**Author:** ![RobertK](https://classicaltheravada.org/user_avatar/classicaltheravada.org/robertk/32/1498_2.png) [@RobertK](https://classicaltheravada.org/u/RobertK)\ **Post date:** [September 27, 2026, 8:14am UTC](https://classicaltheravada.org/t/sa-khara-is-a-plural-word-proving-abhidhamma/2643/33 "2026-09-27T08:14:20Z")
> [@jbgrim](#): > > The suttas gave me a clear path to everything I ever wanted, so I think I’m going to stick with them. Of course the suttas are the word of the Buddha - but as they are mostly explained in conventional language one may misinterpret. We shouldn’t underestimate the strength of wrong view as it has been accumulated for aeons. > The Atthasalini (translated as the Expositor > p31) > > "the bhikkhu who is ill-trained in the Suttas gets > a wrong idea, …consequently he arrives at wrong view’ ---
**Author:** ![Dhamma001](https://classicaltheravada.org/letter_avatar_proxy/v4/letter/d/3ab097/32.png) [@Dhamma001](https://classicaltheravada.org/u/Dhamma001)\ **Post date:** [September 27, 2026, 9:33am UTC](https://classicaltheravada.org/t/sa-khara-is-a-plural-word-proving-abhidhamma/2643/34 "2026-09-27T09:33:55Z")
Sutta Pitaka does not contradict Abhidhamma Pitaka. > [@jbgrim](#): > > The suttas gave me a clear path to everything Which means he has a lot to read. [Previous page](https://classicaltheravada.org/t/sa-khara-is-a-plural-word-proving-abhidhamma/2643.md?page=1)