How Ignorance (Avijjā) Leads to Volitional Formations (Saṅkhāra)

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The doctrine of Dependent Origination (Paṭiccasamuppāda) clearly demonstrates that volitional formations (saṅkhāra) arise due to ignorance (avijjā). If one then asks, "Why does ignorance arise?" it should be understood that, according to the teaching "āsavasamudayā avijjāsamudayo" – ignorance arises due to the intoxicating inclinations (āsava). The cause of ignorance is the phenomenon known as craving for existence (bhavataṇhā). While this is a proximate cause of ignorance, it is not the ultimate root cause. If we then search for the cause of this craving for existence, we find it is again ignorance. This is why the teaching of Dependent Origination begins with ignorance. Because ignorance obscures the truth – that the round of existences (bhava) is suffering (dukkha saccā), that the mind-and-matter aggregates are suffering, and that birth and rebirth are suffering – the mind continually longs for the round of existences, craves to obtain the aggregates, and yearns for birth and rebirth. This is craving for existence (bhavataṇhā). All actions performed with this desire and longing for these existences, aggregates, and mind-matter become kamma. Therefore, it is taught: "Avijjā paccayā saṅkhārā" – "With ignorance as condition, volitional formations arise." Not knowing that the round of existences is suffering, this state of longing, wanting, and desiring is the normal, continuous state of mind in the mental continuum of ordinary worldlings (puthujjana). As long as this latent, underlying tendency of mind exists, it is ignorance. Consequently, we become attached to our present body and crave for a future body. Motivated by this attachment and craving, we perform wholesome (kusala) and unwholesome (akusala) kammas. All these actions become nothing but volitional formations (saṅkhāra) – conditions for obtaining a future body. We discussed the three types of saṅkhāra yesterday. Today, we will elaborate on them in more detail for greater clarity. · The 8 great wholesome volitions (mahākusala cetanā) and the 5 fine-material wholesome volitions (rūpāvacara kusala cetanā) – totalling 13 – are called meritorious volitional formations (puññābhisaṅkhāra) because they generate and condition good resultant mental aggregates (vipāka nāmakkhandha) and dependent material phenomena (kattattā rūpa). · The 12 unwholesome volitions (akusala cetanā) are called demeritorious volitional formations (apuññābhisaṅkhāra) because they generate and condition bad resultant mental aggregates and dependent material phenomena. · The 4 immaterial wholesome volitions (arūpāvacara kusala cetanā) are called imperturbable volitional formations (āneñjābhisaṅkhāra) because they generate and condition the undisturbed immaterial existence (arūpabhava). In another classification: · The 20 volitions of bodily action (kāyakamma cetanā) – comprising the 8 great wholesome and 12 unwholesome volitions arising through the body door (kāyadvāra) or bodily intimation (kāyaviññatti) – are called bodily formation (kāyasaṅkhāra). · The 20 volitions of verbal action (vacīkamma cetanā) – comprising the 8 great wholesome and 12 unwholesome volitions arising through the speech door (vacīdvāra) or verbal intimation (vacīviññatti) – are called verbal formation (vacīsaṅkhāra). · The 29 volitions arising through the mind door (manodvāra) – comprising the 12 unwholesome, 8 great wholesome, and 9 supramundane wholesome volitions – are called mental formation (cittasaṅkhāra). Thus, although there are 89 types of volition (cetanā), only these 29 are specifically called saṅkhāra in this context. When we perform unwholesome kammas, they become the demeritorious formations (apuññābhisaṅkhāra). When we perform wholesome sense-sphere kammas (kāmāvacara kusala kamma) like offering food, flowers, building monasteries, or pagodas, these become meritorious formations (puññābhisaṅkhāra) for obtaining a human or deva existence. When we practice to attain jhānas and generate fine-material wholesome kammas (rūpāvacara kusala), these become meritorious formations for obtaining a fine-material Brahma existence. If, disliking the suffering associated with material form, we practice to attain immaterial jhānas (arūpajjhāna), these become imperturbable formations (āneñjābhisaṅkhāra) for obtaining an immaterial Brahma existence. Attachment to the body arises because we do not thoroughly understand that, in ultimate reality (paramattha), the body is merely mind and matter; it is not 'I,' 'mine,' or 'my possession.' We become attached through craving (taṇhā), conceit (māna), and wrong view (diṭṭhi). These deeply ingrained defilements, carried throughout saṃsāra, are not easy to remove. We must gradually relinquish this sense of 'I' and continually reflect that this body operates according to its own nature, not according to our wishes or preferences. It will ache, pain, and fall sick as it pleases. These are things we cannot prevent. We can try to cure them, but we cannot command them not to occur. They happen as they will. Who wants to get cancer? But when the causes converge, it happens. We must train ourselves to reflect on these unavoidable sufferings. If we practice to see, with wisdom, these true phenomena of arising and passing away – whether sitting, lying, standing, or walking – we will begin to perceive how things simply arise as they will and cease as they will. Seeing this, the insight into suffering (dukkha saccā) will dawn: that these processes of arising and passing are not subject to our will but follow their own nature. By striving to see with wisdom that the body is indeed suffering, ignorance can be temporarily suspended. When ignorance is suspended, volitional formations are also temporarily suspended. Believe firmly: each time ignorance is stopped, a future existence is stopped. Stopping it once stops one future existence; stopping it repeatedly stops repeated future existences. The first time ignorance is completely uprooted, one attains the first path (Sotāpanna, Stream-enterer). A Stream-enterer is freed from the possibility of a future existence in the lower realms (apāya). Cutting it off a second time, one becomes a Once-returner (Sakadāgāmī), who also eliminates more of the potential for lower-realm existence. Cutting it off a third time, one becomes a Non-returner (Anāgāmī), who abandons the potential for human and deva existences. Only a small amount of bodily suffering and the suffering of the round of existences (saṃsāra) remains; one is not yet fully liberated from the suffering of the round of existences and various realms. However, the severe suffering of being born, aging, falling sick, and dying in woeful states has ceased. When one can make the fourth and final cut, no further cutting is needed. The root cause for future formations (saṅkhāra) is utterly destroyed. All subsequent actions are no longer kammic formations but merely functional (kiriya). This is the mind of an Arahant. An Arahant, having severed the root of Dependent Origination, is no longer subject to rebirth. They are freed from bodily suffering, the suffering of saṃsāra, and the suffering of all realms of existence. They have undoubtedly attained the true bliss of liberation (vimuttisukha) – Nibbāna. Understand this clearly. Ven. Dr. Ashin Parami