Correct Meaning of Vaci Sankhara

November 8, 2016

Pronunciation of Pali words like vaci, vitakka, and vicara can be found in “Pali Glossary – (L-Z)“.

1. Many people believe that vaci sankhara involve ONLY speech, i.e., saying out loud something. However, vaci sankhara are defined as “vitakka vicara vaci sankhara“, which means “vaci sankhara are vitakka and vicara“.

  • In the following we will see that vaci sankhara INCLUDE our conscious, deliberate thoughts IN ADDITION TO speech.
  • Furthermore, this post explains how our minds initiate all our actions and speech via javana citta.

2. Vitakka is the cetasika that points the mind to a given thought object (arammana). Vicara cetasika keeps the mind engaged on that thought object, i.e., generating new thoughts about it. In Abhidhamma, this has been compared to a bee flying to a certain flower (Vitakka) and then buzzing around that flower (Vicara) while drinking nectar.

  • In the same way, when we focus the mind on a certain object, and then keep the mind there, we generate many thoughts about that object; these are conscious, deliberate thoughts, and not mano sankhara that arise automatically. For example, if we start thinking about an enemy, we could be spending a many minutes or even hours thinking bad thoughts (vaci sankhara) about that person. We do most of that in our minds, just talking to ourselves. But we may also get some of those thoughts out as actual words.

3. In contrast, when we first thought about that person in the example of #2 above, only mano sankhara were AUTOMATICALLY generated according to our gathi. We don’t have any control over mano sankhara other than by changing our gathi over time.

4. Kaya sankhara involves kamma done with bodily actions. So, it is possible for one to come to the wrong conclusion that speech also is kaya sankhara, since body parts (tongue, lips and associated facial muscles) are moved during speech.

  • I automatically came to that wrong conclusion when I first analyzed these terms, without contemplating deeply on them. The key is that speech originates via types of rupa that are different from those rupa that lead to other bodily movements (like walking or moving arms).
  • In order to understand this, one needs to have some idea of how our body parts move according to our thoughts.

5. Our physical body parts are really mechanical parts. There is no “life” in them unless a gandhabbaya controls that body. Gandhabbaya is an important concept in Buddha Dhamma, but has been neglected simply because it is not discussed in the infamous Visuddhimagga and other literature by Buddhaghosa, who single-handedly distorted Buddha Dhamma; see, “Theravada: Problems with Current Interpretations of Key Concepts“.

  • There is a “gandhabbaya Vagga” or section in the Sanyutta Nikaya (or Samyutta Nikaya) in the Tipitaka, that describes the concept. Tirokudda sutta is a famous sutta that describes the gandhabbaya as “tirokudda“; see, “Antarabhava and Gandhabbaya” and posts referred to there.

6. Let us briefly discuss how the mind of the gandhabbaya controls a physical body. The physical body is composed of 32 body parts just like a robot is made out of its various parts. What gives life to this physical body is the gandhabbaya, a very fine body smaller than an atom that the scientists have discovered.

  • Even though the gandhabbaya is negligibly small in “weight”, it has this fine body that spreads over the physical body like a fine mesh; it is more like an energy field. There is a fine nervous system associated with the gandhabbaya that overlaps the physical nervous system consisting of billions of nerve cells.
  • Gandhabbaya also has the seat of mind (hadaya vatthu) and five pasada rupa (that receive signals from the five physical senses via the brain) located close to the physical heart; see, “Brain – Interface between Mind and Body” for details.

7. How can such a negligibly small gandhabbaya move a heavy physical body? Gandhabbaya is more like a signal source that gives appropriate commands. It is the brain (which is a very sophisticated computer) that translates those commands into actual signals given to the physical nervous system. The energy to move those body parts comes from the food that we eat.

8. When someone decides to move his arm, it is actually the mind that resides in the gandhabbaya that makes that decision. Then that signal is sent to the brain and the brain converts that “mental signal” into chemical signals that are transmitted through the nervous system to the muscles in the arm, which in turn move the arm.

  • The energy produced by the digestion of our food goes into energize the brain, as well as in moving body parts.
  • So, the energy spent by the gandhabbaya is a negligible fraction of the energy that is needed to move body parts and to keep the brain functioning. This can be compared to the tiny amount of energy spent by a computer in controlling a fighter jet. The fighter jet gets its energy from the fuel burned, just like our physical body gets its energy from the food digested.
  • We generate that small energy in our thoughts — via javana citta — as we discuss below.

9. The commands from the gandhabbaya are signals or tiny amounts of energy, and these come in two varieties: kaya vinnatti rupa and vaci vinnatti rupa. These are two of the 28 types of rupa in Abhidhamma.

  • The kaya vinnatti rupa control bodily movements, and vaci vinnatti rupa control speech.
  • These “rupa” or “energy signals” are created in javana citta that arise in our thought streams or citta vithi. Again, more information can be found in the Abhidhamma section.

10. Speech — done with vaci vinnatti rupa — is different from moving body parts. Speech involves complex muscle movements that are not yet understood by science. Moving body parts — done with kaya vinnatti rupa — is simpler.

  • What is behind vaci vinnatti rupa are vitakka and vicara cetasika that are in those javana citta responsible for speech. However, when we just “talk to ourselves”, the javana citta responsible are weaker than those responsible for actual speech. But those two cetasika are in both types of javana citta.
  • Those javana citta that are responsible for physical action (like raising an arm or walking) involve kaya vinnatti rupa, and the javana citta that generate those are even stronger.
  • Therefore, both vaci sankhara (whether talking to oneself or actually speaking) and kaya sankhara (bodily actions) involve javana citta. All kamma that can be controlled directly by us are done via javana citta; see, “Javana of a Citta – The Root of Mental Power“.

11. The initial decision to generate vaci or kaya sankhara actually happens at the vottapana citta, which comes just before the 7 javana citta in a citta vithi, which has 17 citta in total; see, “Citta Vithi – Processing of Sense Inputs“, and other related posts in the Abhidhamma section.

  • That “initial reaction” to a sense input comes AUTOMATICALLY in the vottapana citta, and the nature of that reaction depends on one’s gathi. Thus, the AUTOMATIC mano sankhara are generated in that vottapana citta.

12. If you are not familiar with Abhidhamma, don’t be discouraged by these details. I wrote this post to provide undeniable evidence that vaci sankhara are generated not only during speech but also while “talking to oneself”.

  • But for those who are familiar with Abhidhamma, the relationship between terminology and  concepts could become much more clear with this discussion.

13. Now let us take a couple of examples to illustrate this without Abhidhamma. When one is doing a kammattana (i.e., meditation recital), one could either say the phrase(s) out loud or one could recite in one’s head.

  • A kammattana can be done in either of those two ways, and both involve vaci sankhara.
  • Furthermore, the more one understands the concepts behind the meditation phrase, the more powerful those javana citta will be, and thus more effective the meditation session becomes.
  • By the way, when one is starting on meditation, it is better to say the phrases out loud because it is easier to keep the mind on that topic. When one gets better at it, one could just recite it internally, without getting the words out.
  • This is an example of a punnabhi sankhara (meritorious deed) that involves vaci sankhara.

14. Now let us consider an apunnabhi sankhara (immoral deed) that involves vaci sankhara, where one starts generating bad thoughts about an enemy or a person that one dislikes. One could be generating a lot of such vaci sankhara internally, without saying a single word. However, when the feelings get strong, the words may just come out because the javana power of those javana citta could become uncontrollable.

  • Even though the javana power involved in “silent vaci sankhara” are less than those involved in speech, one could be generating much more of those  “silent vaci sankhara” and thus could be generating more kamma vipaka.
  • Just like in the earlier example, the “power” behind those javana citta with vaci sankhara will be higher when the degree of hate associated with that person is higher. That is why it is harder to control oneself, when one is dealing with a person that one really hates.

15. In the Noble Eightfold Path, Samma sankappa deals with only one component of vaci sankhara, those conscious thoughts without speech. Getting rid of all vaci sankhara involve both Samma Sankappa and Samma Vaca.

  • “Sankappa” in Pali or “sankalpana” in Sinhala means conscious thoughts that involve “san” or things that contribute to the sansaric journey (rebirth process). Here “sankalpanä” comes from “san” + “kalpana“, where “kalpanä” means conscious thoughts. When one keeps thinking about something, those thoughts are called “sankalpanä“.
  • Of course “san” is a key Pali term in Buddha Dhamma; see the posts in the subsection, “San“. Samma means to get rid of, as discussed in the same section.
  • Therefore, samma sankappa or Samma sankalpanä means removing bad conscious and deliberate thoughts, and cultivating moral thoughts.
  • Samma vaca involves stopping immoral speech and generating moral speech.

16. The main point to be extracted from this discussion is that one needs to be very careful about generating hateful (or greedy) conscious thoughts for long times. When one becomes aware of such thoughts, one CAN stop them. This is the basis of both Anapana and Satipattana bhavana.

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