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Volition

TalismanTalisman Veteran
edited June 2011 in Philosophy
What are some of the ways that the Buddha defines "Volitional Impulses/Formations" as in the 2nd chain of dependent origination and as 1 of the 5 clinging aggregates?

Comments

  • santhisouksanthisouk Veteran
    Basically not to think about it nor to will and plan it. Don't fertilize the seed of consciousness to grow.

    http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.038.wlsh.html
  • VincenziVincenzi Veteran
    "Don't fertilize the seed of consciousness to grow."

    I'm not so sure about that; it is more about "consciousness without feature" (a sutric description of Nirvana).
  • Tikal2012Tikal2012
    I think that "formations" in terms of DO refers to your bodily, verbal, and mental formations. Whereas volitional formations mean your concepts, views, and opinions that you cling to. I'm not 100% sure, but that's the best that I can give you. Hope it helps. :)
  • DhammaDhatuDhammaDhatu Veteran
    edited June 2011
    the buddha did not use the term "Volitional Impulses/Formations" in the 2nd chain of dependent origination. if anything, what happens at the 2nd chain is "non-volitional". it is automatic or habituated rather than volitional

    "sankhara" in terms of DO refers to bodily, verbal, and mind fabricators

    the bodily fabricator is the breathing in & out; the verbal fabricator is initial & discursive thought; the mind fabricator is perception & feeling

    Bhikkhu Thanissaro provides a very practical explanation here, pages 3 to 7:

    http://www.accesstoinsight.org/lib/authors/thanissaro/shapeofsuffering.pdf

    Regards :)

    note: our meditation objects are the "sankhara" of the 2nd link, being stirred up in our body (rupa) & mind (nama) by ignorance (avicca), known by our consciousness (vinanna)

  • TalismanTalisman Veteran
    edited June 2011
    the buddha did not use the term "Volitional Impulses/Formations" in the 2nd chain of dependent origination. if anything, what happens at the 2nd chain is "non-volitional". it is automatic or habituated rather than volitional

    "sankhara" in terms of DO refers to bodily, verbal, and mind fabricators

    the bodily fabricator is the breathing in & out; the verbal fabricator is initial & discursive thought; the mind fabricator is perception & feeling

    Bhikkhu Thanissaro provides a very practical explanation here, pages 3 to 7:

    http://www.accesstoinsight.org/lib/authors/thanissaro/shapeofsuffering.pdf

    Regards :)

    note: our meditation objects are the "sankhara" of the 2nd link, being stirred up in our body (rupa) & mind (nama) by ignorance (avicca), known by our consciousness (vinanna)

    Fantastic explanation and essay. Thanks for the referral. Exactly the kind of detailed exposition I was looking for.
  • SherabDorjeSherabDorje
    "Don't fertilize the seed of consciousness to grow."

    I'm not so sure about that; it is more about "consciousness without feature" (a sutric description of Nirvana).
    Vincenzi- not challenging, just asking- which sutra?

  • VincenziVincenzi Veteran
    @SherabDorje

    Kevatta Sutta

    Where do water, earth, fire, & wind
    have no footing?
    Where are long & short,
    coarse & fine,
    fair & foul,
    name & form
    brought to an end?

    "'And the answer to that is:

    Consciousness without feature,[1]
    without end,
    luminous all around:
    Here water, earth, fire, & wind
    have no footing.
    Here long & short
    coarse & fine
    fair & foul
    name & form
    are all brought to an end.
    With the cessation of [the activity of] consciousness
    each is here brought to an end.'"
  • SherabDorjeSherabDorje
    Thanks. That's really pleasant to read- I was going to say "sweet", but in the older sense of the word. It's sort of like what the Heart Sutra alludes to but doesn't say. Thanks.
  • upekkaupekka Veteran
    edited July 2011


    "sankhara" in terms of DO refers to bodily, verbal, and mind fabricators

    the bodily fabricator is the breathing in & out; the verbal fabricator is initial & discursive thought; the mind fabricator is perception & feeling


    and the verbal fabricator is the base for thoughts (mano kamma), speech (vacci kamma) and deed (kaya kamma)

    if one can be mindful at the 'feeling' and 'perception' there is no verbal fabricator
    then there is no food for consciousness

    however for 'us' there is another 'feeling' and 'perception' arise
    unless we can not be mindful we create kamma for future kamma vipaka

    so practise, practise, practise,
    practise makes perfect
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