STPW 1

STPW 100 Introduction & Overview 17:18

This is a video production of “Saṅkhāra in Theory and Practice Sutta Study with Meditation Workshop Online” based on the event hosted by Bandar Utama Buddhist Society with supplementary clips from those hosted by Seremban Sudhamma Buddhist Society and Subang Jaya Buddhist Association respectively.

00:00 Start
00:12 Chanting
04:40 Introduction to Workshop
05:45 The Importance of Participating in Group Discussions
06:54 Overview
08:00 The Purpose of Studying the Buddha Dhamma
08:37 Why My Workshops Are Associated with Meditation
13:25 The Occurrence of Saṅkhāra in 6 Major Doctrinal Contexts and Other Contexts
16:44 Conclusion

STPW 101 Presentation of D1 43:51

PRESENTATIONS OF DISCUSSION TOPIC D1:
a) What do you understand by “contact” as a translation of phassa?
b) How is the sutta definition of nāma-rūpa different from what is popularly translated as “mind and matter”? How does this difference affect your understanding of the term nāma-rūpa?
c) How do you understand “volitional formations” as a translation of saṅkhāra in the context of the Law of Dependent Origination?

Participants from various venues shared their group views on the topic. This is a composite video of the more interesting clips. Some presentations are objective and straight to the point, but some are based on over-reading into the suttas or unsubstantiated assumptions.

00:00 Discussion Topic in Brief
00:25 Presentation 1 from Seremban Sudhamma Buddhist Society
05:06 Presentation 2 from Seremban Sudhamma Buddhist Society
07:04 Presentation 3 from Seremban Sudhamma Buddhist Society
09:21 Presentation 4 from Seremban Sudhamma Buddhist Society
11:18 Presentation 5 from Seremban Sudhamma Buddhist Society
13:00 Presentation 6 from Seremban Sudhamma Buddhist Society
14:34 Presentation 7 from Seremban Sudhamma Buddhist Society
16:06 Presentation 8 from Seremban Sudhamma Buddhist Society
17:49 Presentation 9 from Seremban Sudhamma Buddhist Society
23:25 Presentation 1 from Bandar Utama Buddhist Society
26:49 Presentation 2 from Bandar Utama Buddhist Society
31:14 Presentation 3 from Bandar Utama Buddhist Society
36:46 Presentation 4 from Bandar Utama Buddhist Society
42:51 End

STPW 102 Conclusion of D1 40:06

CONCLUSION FOR DISCUSSION TOPIC D1:
a) What do you understand by “contact” as a translation of phassa?
b) How is the sutta definition of nāma-rūpa different from what is popularly translated as “mind and matter”? How does this difference affect your understanding of the term nāma-rūpa?
c) How do you understand “volitional formations” as a translation of saṅkhāra in the context of the Law of Dependent Origination?

In this video, Āyasmā Aggacitta gives his answers to Discussion Topic D1. This is a composite compilation of the best of his answers given at different sessions.

00:00 Discussion Topic D1 in Brief
00:25 What do you understand by “contact” as a translation of phassa?
03:35 How is the sutta definition of nāma-rūpa different from what is popularly translated as “mind and matter”? How does this difference affect your understanding of the usage of the term nāma-rūpa?
07:14 How do you understand “volitional formations” as a translation of saṅkhāra in the context of the Law of Dependant Origination?
16:08 Q & A
16:10 What is the commentary?
17:30 What is the difference between attention and consciousness in D1(b) discussion?
19:49 Is nāma-rūpa the same as mentality-materiality as translated by some? Is nāma-rūpa a psycho-physical component of organism in the context of the Law of Dependent Origination?
21:47 Is there any cetanā in an Arahant?
22:51 Is there any difference between the phassa of a normal person against that of an enlightened person like a sotāpanna?
23:46 What is mind contact? Is it true that mind and body separate when a person dies as claimed by some?
27:17 Do I break the 1st precept if I kill a mosquito with the intention to protect others?
29:02 Do the components in the Law of Dependent Origination arise in a linear or simultaneous manner?
30:14 If saṅkhāra means kamma, can we then say kamma is also formed from the link of nāma-rūpa under the Law of Dependent Origination since there is cetanā in nāma-rūpa?
32:47 What triggers our recurring memories and what If I want to stop it? How do I let go of the aversion of wanting to stop the recurring memories?
35:33 What is the object of mind consciousness? Is consciousness also known as knowing?
37:40 How does phassa work for a person in comma? Is there any mental volitional formation in the mind of such person under the Law of Dependent Origination?

STPW 103 Presentation of D2 43:41

PRESENTATIONS OF DISCUSSION TOPIC D2:
a) What is the origination of each of the five aggregates and how do you understand the process of their origination?
b) How do you understand the nature of saṅkhāra as the fourth aggregate?

00:00 Discussion Topic in Brief
00:25 Presentation 1 from Seremban Sudhamma Buddhist Society
02:14 Presentation 2 from Seremban Sudhamma Buddhist Society
06:14 Presentation 3 from Seremban Sudhamma Buddhist Society
12:00 Presentation 4 from Seremban Sudhamma Buddhist Society
14:50 Presentation 5 from Subang Jaya Buddhist Association
17:11 Presentation 6 from Subang Jaya Buddhist Association
20:35 Presentation 7 from Subang Jaya Buddhist Association
23:10 Presentation 8 from Subang Jaya Buddhist Association
24:42 Presentation 9 from Subang Jaya Buddhist Association
28:06 Presentation 10 from Subang Jaya Buddhist Association
30:48 Presentation 11 from Bandar Utama Buddhist Society
37:02 Presentation 12 from Bandar Utama Buddhist Society
39:29 Presentation 13 from Bandar Utama Buddhist Society
43:41 End

STPW 104 Conclusion of D2 1:20:59

CONCLUSION FOR DISCUSSION TOPIC D2:

a) What is the origination of each of the five aggregates and how do you understand the process of their origination?
b) How do you understand the nature of saṅkhāra as the fourth aggregate?

In this video, Āyasmā Aggacitta gives his answers to Discussion Topic D2. This is a composite compilation of the best of his answers given at different sessions.

00:00 Discussion Topic D2 in brief
00:22 Origination of each of the five aggregates and the process of their origination
05:18 The nature of saṅkhāra as the fourth aggregate
05:34 How saṅkhāra constructs form
06:06 How saṅkhāra constructs feeling
07:03 How saṅkhāra constructs perception
08:03 How saṅkhāra constructs intention
09:35 Consciousness must arise together with feeling and perception
11:10 Consciousness needs not arise together with saṅkhāra
12:23 Breakdown of the 4 mental aggregates in the citta of the respective sense
15:36 Saññā associated with the body sense is more sophisticated
17:33 Intelligent saṅkhāra associated with the body sense
18:34 Bodily movements caused by intelligent saṅkhāra associated with the body sense
19:24 Qi philosophy
19:45 Healing during meditation
21:00 Healing using focused mindfulness
22:03 Healing by allowing qi-induced bodily movements
23:05 Saṅkhāra associated with the body sense will not generate results in future lives
23:56 The mental aggregates in the citta associated with mind consciousness
25:35 The difference between the saṅkhāra in the 5 aggregates and that in the Law of Dependent Origination
26:33 Q & A
26:36 What is the difference between the intention in red colour vs blue colour?
27:46 Can we know the intention in kayasaṅkhāra?
30:13 What does it mean by “see things as they are” in vipassanā meditation?
34:23 Do arahats still produce kamma since they have cetanā?
35:07 Does kamma that is supposed to ripen this life cease once I die?
37:11 Is it okay to decide for the dying person whether or not to continue nutriment?
38:31 Is rebirth intentional?
39:02 Is this desire for rebirth very subtle?
39:21 Is saṅkhāra the one that will create a new life?
39:51 What should we do with the saṅkhāras that appear during our meditation?
41:43 How both open and focused awareness practices can lead to composure or serenity
44:42 What are the 5 aggregates in the formless plane?
45:00 Conditional relations between viññāṇa & nāma-rūpa in the Law of Dependent Origination
47:41 Is cetanā always active?
52:38 When the mind is in equanimity, how does it affect the meditator?
53:42 What is the role of saṅkhāra in Dhamma therapy?
57:08 Does body saṅkhāra create any kamma?
57:35 Is the body saṅkhāra controllable?
59:12 Is the feeling associated with the 4 senses neutral?
1:01:15 When can we interchange saṅkhāra and cetanā?
1:03:28 Why is volition needed?
1:04:42 Why is rūpa defined such: it is deformed; that’s why it’s called form?
1:05:53 How to relate saṅkhāra in the context of dependant origination vs 5 aggregates?
1:11:48 What is the difference bewteen cetanā and saṅkhāra in nāma-rūpa?
1:13:07 Is cetanā bigger than saṅkhāra or vice versa?
1:14:34 Please clarify your usage of “volition”.
1:16:22 Is thought the initial and sustained application as explained in the mental factors?
1:17:13 Is the Law of Dependent Origination to be interpreted as sequentially or concurrently linked?
1:19:17 Is “the one who knows” related to consciousness thus generating rebirth?
1:20:20 Do animals also have volition and therefore create kamma?

STPW 105 Presentation of D3 38:34

PRESENTATIONS OF DISCUSSION TOPIC D3
a) How does the usage of saṅkhāra in this section differ from that in the earlier two sections?
b) In the last two citations above (from Dhp 277-9 and MN 35) the terms saṅkhāra and dhammā are contrasted. How do you understand the difference?

00:00 Discussion Topic in Brief
00:25 Presentation 1 from Seremban Sudhamma Buddhist Society
02:42 Presentation 2 from Seremban Sudhamma Buddhist Society
03:13 Presentation 3 from Seremban Sudhamma Buddhist Society
06:59 Presentation 4 from Seremban Sudhamma Buddhist Society
08:28 Presentation 5 from Seremban Sudhamma Buddhist Society
10:39 Presentation 6 from Seremban Sudhamma Buddhist Society
12:39 Presentation 7 from Subang Jaya Buddhist Association
17:09 Presentation 8 from Subang Jaya Buddhist Association
20:22 Presentation 9 from Subang Jaya Buddhist Association
23:53 Presentation 10 from Subang Jaya Buddhist Association
26:30 Presentation 11 from Subang Jaya Buddhist Association
29:21 Presentation 12 from Subang Jaya Buddhist Association
30:42 Presentation 13 from Bandar Utama Buddhist Society
32:24 Presentation 14 from Bandar Utama Buddhist Society
35:10 Presentation 15 from Bandar Utama Buddhist Society
36:50 Presentation 16 from Bandar Utama Buddhist Society
38:34 End

STPW 106 Conclusion of D3 48:33

CONCLUSION FOR DISCUSSION TOPIC D3:

a) How does the usage of saṅkhāra in this section differ from that in the earlier two sections?
b) In the last two citations above (from Dhp277-9 and MN 35) the terms saṅkhāra and dhammā are contrasted. How do you understand the difference?

In this video, Āyasmā Aggacitta gives his answers to Discussion Topic D3. This is a composite compilation of the best of his answers given at different sessions.

00:00 Discussion Topic D3 in brief
00:22 How does the usage of saṅkhāra in this section differ from that in the earlier two sections?
04:37 Saṅkhārā vs dhammā
05:49 The 5 niyāmas (orders)
06:01 Order of seeds
07:36 Order of seasons
09:50 Order of kamma
11:55 Order of dhamma
12:53 Order of mind
14:40 Q & A
14:51 How do we understand saṅkhāra-dukka in this context?
22:10 Why is there no characteristic of unsatisfactory in Cūḷasaccaka Sutta (MN 35)?
24:41 Is there such thing as collective kamma?
25:23 What is “not-self”?
28:45 Is it difficult to attain jhāna?
32:35 Do we enter into jhāna or jhāna enter into us?
33:34 How do we anchor our mind to the 5 senses during open mindfulness meditation?
37:10 How do we transit from the practice of ānāpānasati meditation to open mindfulness meditation?
38:27 Do we aim to see the reduction of active saṅkhāra formation eventually as we practice?
40:17 Can we internalize the 5 Niyāmas within ourselves?
40:51 What is the order of the mind again?
41:20 As stated in MN43, do feeling, perception and consciousness occur in a linear order?
43:26 What is non-conditioned in the law of nature?
44:54 What is the source of the natural intelligence in the physical sensation since it is passive saṅkhāra?
46:45 Is the order of seed really permanent?
47:22 Does wholesome action lead to rebirth?