Exploring the Path - Pāli Course

‘Sabbe saṅkhārā dukkhā’ti,
yadā paññāya passati;
atha nibbindati dukkhe,
esa maggo visuddhiyā.¹

‘Associated with suffering are all compounded things.’
When one perceives this with insight,
then one turns away from suffering —
this is the path of purification.

The Lekhasutta, a sutta well known to meditators, describes the impact that the various saṅkhārā inflict on the mind. The importance of getting rid of their influential conditioning (visaṅkhāragataṃ cittaṃ) on the path towards liberation is well highlighted in the following famous first utterance of the Buddha following directly his enlightenment.

Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;
Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;
Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā.²

O’ builder of the house, now you are seen!
You shall not build any house again for me.
All your beams are broken, the ridgepole shattered.
The mind has become freed from all conditioning; the end of craving has been reached.

The term saṅkhārā,³ one of the five parts of the upādānakkhandhā, is here generally translated as mental conditioned reaction wherever connected with volitional, mental activity that gives rise to (kammic) results. Although the Lekhasutta dwells on the input of obviously stronger influential thoughts based on negative expressions of anger, ill will and similar feelings (byāpādavitakka) — or even much stronger (vihiṃsāvitakka) — a meditator understands through thorough self-observation that on a more subtle level the same influence is enforced by thoughts based on sensual impact (kāmavitakka). While the reactions that may fall under the first categories are perceivable more easily because whenever one encounters them they go along with easily visible and cognisable unpleasant reactions — nobody wants to roll in anger — the influence from those that can be substituted under the last category are more delicate to accept — everyone likes his wishes and desires!

The analogy depicted in this sutta compares the dominating influence, that may be based on past or present mental but also material conditioning, with three kinds of individuals:

- one whose anger is maintained for a long time — an individual (pāsāṇalekhūpamo puggalo) compared to a line drawn on rock;

- one whose anger is reconciled after some period — an individual (pathavilekhūpamo puggalo) compared to a line drawn on sand;

- and someone who, even when addressed harshly, sharply, or rudely, is easily reconciled and becomes agreeable and friendly quickly — this individual (udakalekhūpamo puggalo) is compared to a line drawn on water.

Whether these different lasting effects will have variable input of weak and subtle dominance, long or shorter lasting effect with deep and feeble impact can be realized and influenced by each and every one. A serious meditator should never allow any saṅkhārā to perpetuate their dominion but instead remain detached by accepting and simply observing the various sensations experienced without reacting to them with like or dislike! There is no need to understand a possible relation with the saṅkhārā; one only tries to remain fully aware yet perfectly equanimous with the arising, manifestation, development, influence, disappearance and dissolution of one’s conditioned reactions manifesting themselves in vedanā, based on the vast field of saṅkhārā, until one can finally exclaim:

Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā!

The mind becomes free of all saṅkhāras and is totally purified!