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#1 RobertK



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Posted 02 May 2006 - 08:59 AM

Ayuhanam (accumulation) in paticcasamuppada (dependent origination) is sankhara (volitional formations), specifically cetana. I wrote a little about this before:

The Mahavagga tika (subcommentary) to the Digha nikaya explains

Aayuuhana.m sampi.n.dana.m, sampayuttadhammaana.m attano kiccaanuruupataaya raasiikara.nanti attho.

Accumulating (aayuuhana.m) is the adding together or heaping up of its associated phenomena in accordance with its own function. sampi.n.dana.m -adding together rasi - heap kicca -function Here is a section from the Mahanidana sutta commentary, where aayuhana (accumulate) occurs in complex phrases. (from bodhi The great discourse on causationp65)about Paticcasamupadda: Deep is the meaning of volitional formations as volitionally forming, ACCUMULATING, lustfulness, and lustlessness. gambhiiro, sa"nkhaaraana.m abhisa"nkhara.nAAYUUHANAsaraagaviraaga.t.tho and [the meaning] of existence as ACCUMULATING, volitionally forming, and throwing beings into the different modes of origin bhavassa aayuuhanaabhisa"nkhara.nayo nigati.thitinivaasesu khipana.t.tho, .

It is an important aspect of Dhamma that is mentioned quite often in the texts. We shouldn't expect it to be easy to understand: "Deep is the meaning of volitional formations as volitionally forming, ACCUMULATING"


#2 RobertK



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Posted 02 May 2006 - 09:01 AM

Hi Chris,

Here are a couple of things I accumulated(!) while trying to figure out the same thing. I included 'anusaya' as I think they accumulate too and are, I think, what Khun Sujin usually means when she says 'accumulations'. Hope this is of some use:


(karmic) 'accumulation', is a name used in the commentarial literature for the wholesome and unwholesome volitional activities (karma, q.v.) or karma-formations (sankhára; s. paticca-samuppáda), being the bases of future rebirth.

'Accumulation', is a name for the karma-formations, and signifies those volitions (cetaná) which arise at the performance of a karma, first while thinking 'I will give alms', and then while actually giving alms (e.g.) for one month or a year.

The volition, however, at the time when one is handing the alms over to the recipient; is called karma-process (kamma-bhava, s. Vis.M. XVII, IX, X).

Or, the volitions during the first six impulsive-moments (javana, q.v.) depending on one and the same state of advertence (ávajjana, s. viññána-kicca), these are called the karma-formations, whilst the 7th
impulsive moment is called the karma-process (kamma-bhava)....

Or, each volition is called 'karma-process' and the accumulation connected with it, 'karma-formation'. " (Vis.M. XVII). Cf. paticca-samuppáda (2, 10) - (App.).

anusaya the 7 'proclivities', inclinations, or tendencies are: sensuous greed (káma-rága, s. samyojana), grudge (patigha), speculative opinion (ditthi, q.v.), sceptical doubt (vicikicchá, q.v.), conceit (mána, q.v.), craving for continued existence (bhavarága), ignorance (avijjá, q.v.) (D. 33; A. VII, 11, 12).

"These things are called 'proclivities' since, in consequence of their pertinacity, they ever and again tend to become the conditions for the arising of ever new sensuous greed, etc.'' (Vis.M. XXII, 60).

Yam. VII, first determines in which beings such and such proclivities exist, and which proclivities, and with regard to what, and in which sphere of existence. Thereafter it gives an explanation concerning their overcoming, their penetration, etc. Cf. Guide VI (vii). According to Kath. several ancient Buddhist schools erroneously held the opinion that the anusayas, as such, meant merely latent, hence karmically neutral qualities, which however contradicts the Theraváda conception. Cf. Guide V, 88, 108, 139.

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