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Saṅkhata

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Saṅkhata
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संकट saṃkaṭa [ saṃ-kaṭa ]
- prob. Prākṛit for [ saṃ-kṛta ] " brought together ". (Monier-Williams)

“He does not understand as it has come to be selfless form (feeling, etc.)
Anattaṃ rūpaṃ ‘anattā rūpan’ti yathābhūtaṃ

“He does not understand as it has come to be form brought together and form brought together. 
Saṅkhataṃ rūpaṃ ‘saṅkhataṃ rūpan’ti yathābhūtaṃ nappajānāti. 

“He does not understand as it has come to be: ‘Form will be manifested".
Rūpaṃ vibhavissatīti yathābhūtaṃ nappajānāti.
SN 22.55
विभू vibhū [ vi-√ bhū ]
- to arise , be developed or manifested , expand , appear RV. TS. [MuṇḍUp (post Buddhist)].
Note that Bhikkhu Bodhi has translated vibhavissatīti (fr. vibhū) as "eliminated"? - and Sujato has just plagiarized him as: "disappeared"!?!?.
Note:when one understands how these forms, feelings, etc. have manifested themselves; then one cannot continue to say "this is for me, this will be for me", etc.


There seems to be a difference between saṅkhara (the co-action of the khandhas), and saṅkhata (the bringing together (the appropriation) of the external form, by the internal form (feeling, etc.). https://justpaste.it/1n1ii
Both come from saṅ(saṃ)-kṛ.
In that sense, the latter takes the meaning of kṛ as: to procure for one's self , appropriate (ŚBr. - BṛĀrUp.) - while the former takes the meaning of kṛ as: proceed , act , put in practice (viz. to be actualized by the saḷāyatana (six fields of sensory experience)) - (VS. - ŚBr. - AitBr.)

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When √ कृ kṛ means to intend or strive after, then:

Rūpaṃ rūpattāya saṅkhatamabhisaṅkharonti, tasmā ‘saṅkhārā’ti vuccati.
means:
They strive after the appropriation of form as their form (genitive), therefore they are called (intentional) co-actions.
SN 22.79

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“So, householder, whatever has been brought into being, is procured for oneself, willed, and sprung together (viz. the khandhas) to appear - that is impermanent /not yours (both are the definitions of anicca). Whatever is impermanent/not yours is stress. You thus adhere to that very stress, and submit yourself to that very stress.”

“Yaṃ kho, gahapati, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭic­ca­samup­pannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadeva tvaṃ, gahapati, allīno, tadeva tvaṃ, gahapati, ajjhupagato”ti.

“Venerable sirs, whatever has been brought into being, is procured for oneself, willed, and sprung together (viz. the khandhas) to appear - that is impermanent/not yours. Whatever is impermanent/not yours is stress. Whatever is stress is not me, is not what I am, is not my self. Having seen this well with right discernment as it actually is present, I also discern the higher escape from it as it actually is present.”

“Yaṃ kho, bhante, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭic­ca­samup­pannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. ‘Yaṃ dukkhaṃ taṃ netaṃ mama, nesohamasmi, nameso attā’ti—evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ. Tassa ca uttari nissaraṇaṃ yathābhūtaṃ pajānāmī”ti.
AN 10.93

Samutappana = समुत्पन्न samutpanna
Pali:
Uppanna, [pp.of uppajjati]
Sanskrit:
panna m. n. pannā
Past Passive Participle

समुत्पन्न samutpanna [ sam-utpanna - [pp. samutpad] ]
- sprung up together, arisen, produced, begotten by (abl.) or on (loc.), occurred, happened, appear, taken place Mn. MBh.

उत्पन्न utpanna [ ut-panna ]
- born, produced Mn.

पन्न panna
- fallen down (cf. avakkanti).

 

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