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Saṅkhatasaṅkhāro, abhisaṅkhatasaṅkhāro, abhisaṅkharaṇakasaṅkhāro, payogābhisaṅkhāroti ime pana cattāro saṅkhāra-saddena āgatasaṅkhārā.
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45. But (b) these four, namely, (i) the formation consisting of the formed (saṅkhata-saṅkhāra), [527] (ii) the formation consisting of the kamma-formed (abhisaṅkhata-saṅkhāra), (iii) the formation consisting in the act of kamma-forming (forming by kamma—abhisaṅkharaṇa-saṅkhāra), and (iv) the formation consisting in momentum (payogābhisaṅkhāra), are the kinds of formations that have come in the texts with the word “formations. ”
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Tattha "aniccā vata saṅkhārā"tiādīsu (dī. ni. 2.221, 272; saṃ. ni. 1.186) vuttā sabbepi sappaccayā dhammā saṅkhatasaṅkhārā nāma.
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46.Herein, (i) all states with conditions, given in such passages as “Formations are impermanent” (S I 158; D II 157), are formations consisting of the formed.
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Kammanibbattā tebhūmakā rūpārūpadhammā abhisaṅkhatasaṅkhārāti aṭṭhakathāsu vuttā, tepi "aniccā vata saṅkhārā"ti (dī. ni. 2.221; 272; saṃ. ni. 1.186) ettheva saṅgahaṃ gacchanti.
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(ii) In the Commentaries material and immaterial states of the three planes generated by kamma are called formations consisting of the kamma-formed. These are also included in the passage, “Formations are impermanent.”
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Visuṃ pana nesaṃ āgataṭṭhānaṃ na paññāyati.
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But there is no instance in the texts where they are found separately.
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Tebhūmikakusalākusalacetanā pana abhisaṅkharaṇakasaṅkhāroti vuccati, tassa "avijjāgatoyaṃ, bhikkhave, purisapuggalo puññañceva saṅkhāraṃ abhisaṅkharotī"tiādīsu (saṃ. ni. 2.51) āgataṭṭhānaṃ paññāyati.
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(iii) Profitable and unprofitable volition of the three planes is called the formation consisting in the act of kamma-forming. It is found in the texts in such passages as “Bhikkhus, this man in his ignorance forms the formation of merit” (S II 82).
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Kāyikacetasikaṃ pana vīriyaṃ payogābhisaṅkhāroti vuccati, so "yāvatikā abhisaṅkhārassa gati, tāvatikā gantvā akkhāhataṃ maññe aṭṭhāsī"tiādīsu (a. ni. 3.15) āgato.
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(iv) But it is bodily and mental energy that is called the formation consisting in momentum. This is given in the texts in such passages as “The wheel, having gone as far as the impetus (abhisaṅkhāra) carried it, stood as though it were fixed” (A I 112).
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