The Three Types of Sankhāra

According to the teaching "avijjā paccayā sankhārā" from the doctrine of Dependent Origination (Paṭiccasamuppāda), sankhāra here means cetanā (volition/intention). The mental factor cetanā arises in conjunction with all 89 types of consciousness (cittas), meaning there are 89 types of cetanā. However, not all 89 types of cetanā are considered as sankhāra in this context. Only the 29 types of cetanā associated with worldly wholesome (kusala) and unwholesome (akusala) states are called sankhāra. These are: the 12 unwholesome cetanās, the 8 great wholesome (mahākusala) cetanās, the 5 fine-material-sphere (rūpāvacara kusala) cetanās, and the 4 immaterial-sphere (arūpāvacara kusala) cetanās — totalling 29 cetanās. These 29 cetanās are classified into three types of sankhāra: puññābhisaṅkhāra, apuññābhisaṅkhāra, and āneñjābhisaṅkhāra. The phrase "sankhāra paccayā viññāṇaṃ" (with formations as condition, consciousness arises) means that these 29 types of cetanā cause the arising of rebirth-linking consciousness (paṭisandhi-citta). Specifically: Puññābhisaṅkhāra causes the arising of 14 types of rebirth-linking consciousness: 1 equanimity resultant investigating consciousness (upekkhā santīraṇa) + 8 great resultants (mahāvipāka) + 5 fine-material-sphere resultants (rūpāvacara vipāka). Apuññābhisaṅkhāra causes the arising of only 1 type of rebirth-linking consciousness: the unwholesome-resultant equanimity investigating consciousness (akusala vipāka upekkhā santīraṇa). This is the rebirth consciousness for all beings in the woeful planes (apāya). Āneñjābhisaṅkhāra causes the arising of 4 types of immaterial-sphere resultant rebirth-linking consciousness (arūpāvacara vipāka paṭisandhi viññāṇa). In total, this gives 14 + 1 + 4 = 19 types of rebirth-linking consciousness. This is a simplified, textual explanation. Let's delve into the concepts, starting with the unwholesome. Apuññābhisaṅkhāra: Apuñña means unwholesome (akusala). Abhi means forward, towards. Sankhāra means formation, volitional effort. It is the volition that "forms forward" or leads to the arising of a new existence. It is the volition that conditions and directs towards the formation of a new aggregate-existence (khandha). The existence formed by unwholesome kamma is an existence in the woeful planes (apāya khandha). Unwholesome consciousness (akusala citta) arises due to the manifest appearance of greed (lobha), hatred (dosa), and delusion (moha). Greed causes the 8 types of greed-rooted consciousness (lobhamūla citta). Hatred causes the 2 types of hatred-rooted consciousness (dosamūla citta). Delusion causes the 2 types of delusion-rooted consciousness (mohamūla citta), totaling 12 unwholesome consciousnesses. Note that delusion (moha) is present alongside every occurrence of greed and hatred. The cetanā (volition) associated with these unwholesome consciousnesses leads to the transgression of the ten unwholesome courses of action (dasa akusala kammapatha), also called the ten unwholesome deeds. When a deed reaches the level of a kammapatha, it means the unwholesome kamma is potent enough to definitely yield its result, specifically rebirth in a woeful plane. Not all unwholesome kammas necessarily lead to rebirth in the apāyas; some can, others may not. But a kammapatha level kamma definitely has the power to yield such a result. Thus, the unwholesome cetanā is the cause, and the evil deed (duccarita) is the effect. Consider this relationship of cause and effect. Driven by greed (lobha), deeds like stealing, sexual misconduct, lying, gossiping, harsh speech, covetousness, and wrong view arise. Driven by hatred (dosa), deeds like killing, stealing (e.g., out of anger), lying, gossiping, abusive speech, wishing harm upon others, and idle chatter arise. Delusion (moha) is present in all unwholesome states. The table below shows which deeds are caused by greed, which by hatred, and which can be caused by either. However, moha is always present in all unwholesome minds. In Abhidhamma, consciousness rooted in greed is called lobhamūla citta, consciousness rooted in hatred is dosamūla citta, and consciousness rooted solely in delusion (without greed or hatred) is mohamūla citta. Among these kammapatha deeds, there isn't one that is exclusively associated with mohamūla citta (delusion-alone root). When unwholesome consciousness arises, the associated cetanā, if it reaches the level of a kammapatha, will "form forward," directing and conditioning towards a woeful existence (apāya khandha). It is oriented towards, or aimed at, a woeful existence. Therefore, in Pali, it is called Apuññābhisaṅkhāra. Puññābhisaṅkhāra: Puñña means wholesome (kusala). Abhi means forward, towards. Sankhāra means formation. It is the dhamma that, based on wholesomeness, "forms forward" and conditions for the arising of an existence (khandha). The term puñña (wholesome) here includes the cetanās of sense-sphere wholesomeness (kāmāvacara kusala) and fine-material-sphere wholesomeness (rūpāvacara kusala). All wholesome dhammas are good. However, even these good dhammas are still causes for the arising of aggregates (khandha), so they are not yet the path to liberation from the cycle of existence (saṃsāra). While a wholesome consciousness is arising, delusion (moha), also called ignorance (avijjā), has no opportunity to arise concurrently. This is because moha cannot accompany a wholesome consciousness. However, the latent tendency (anusaya) of delusion remains present. As long as the Four Noble Truths are not fully understood, the ignorance called moha lies latent. One could also consider it as delusion that subsequently associates itself with the cetanā (volitional force). Although a wholesome consciousness (kusala citta) cannot directly arise with moha, moha can still associate itself with the kammic force of the cetanā. Please note that a wholesome consciousness and moha cannot manifest together openly. Sense-sphere wholesome kamma (kāmāvacara kusala) can be divided into that which is accompanied by the knowledge of kammic efficacy (kammassakatā ñāṇa) and that which is not. If it is accompanied by a higher level of insight knowledge (vipassanā ñāṇa), it becomes an even more superior wholesome kamma. These wholesome kammas become the ten wholesome courses of action (dasa kusala kammapatha) or the ten bases of meritorious action (puñña kiriyavatthu). When these wholesome kammas are potent (kammapatha), they yield results in the happy destinations (sugati paṭisandhi). Thus, they become the causal conditions for obtaining a happy existence (sugati khandha). Fine-material-sphere wholesome kamma (rūpāvacara kusala) is a type of kamma arisen due to knowledge (ñāṇa). These kammas are the causal conditions for obtaining a fine-material Brahma existence (rūpa brahma khandha) in the corresponding Brahma world. Āneñjābhisaṅkhāra: This refers to the wholesome kammas that "form forward" and condition for the arising of the subtle immaterial Brahma existence (arūpa brahma khandha). Āneñja means imperturbable, steadfast. Among the worldly wholesome kammas, immaterial-sphere wholesome kamma (arūpāvacara kusala) is the highest. It has a stable, unwavering nature. Therefore, it is separately classified as āneñjābhisaṅkhāra. Immaterial-sphere kamma is also a type of kamma arisen due to knowledge (ñāṇa). Please note that without knowledge (ñāṇa), one cannot even attain the jhānas. It may not necessarily be insight knowledge (vipassanā ñāṇa), but at the very least, right view regarding kammic efficacy (kammassakatā sammādiṭṭhi) or right view regarding jhāna (jhāna sammādiṭṭhi) must be present. Sammādiṭṭhi (right view) is a type of knowledge (ñāṇa). In summary: · Apuññābhisaṅkhāra causes rebirth-linking consciousness in the woeful planes (apāya paṭisandhi viññāṇa). One obtains an existence in the woeful planes (apāya khandha). · Puññābhisaṅkhāra causes rebirth-linking consciousness as a human, deva, or fine-material Brahma. One obtains a human, deva, or fine-material Brahma existence. · Āneñjābhisaṅkhāra causes rebirth-linking consciousness as an immaterial Brahma. One obtains an immaterial Brahma existence. Formations (sankhāra) condition the arising of the aggregates (khandha). The aggregates that arise are ultimately suffering (dukkha saccā). Therefore, whether one obtains an existence in the woeful planes, as a human, deva, or Brahma, any aggregate-existence is ultimately the truth of suffering (dukkha saccā). Consequently, all types of sankhāra seeds that will sprout into the tree of aggregates are themselves the truth of the origin of suffering (samudaya saccā). As long as the origin (samudaya) exists, the tree of suffering (dukkha saccā khandha) will continue to sprout. Therefore, the purpose of practicing insight meditation (vipassanā) is to bring about the cessation of the origin — the cessation of craving (taṇhā), clinging (upādāna), and kamma. Ven. Dr. Ashin Parami