About sa@nkhara we read in Sa@myutta Nikaya (III. 87) that it is called sa@nkhara because it synthesises (abhisa@nkharonti), it is that which conglomerated rupa as rupa, conglomerated sanna as sanna, sa@nkhara as sa@nkhara and consciousness (vinnana) as consciousness.  It is called sa@nkhara because it synthesises the conglomerated (sa@nkhatam abhisa@nkharonti).  It is thus a synthetic function which synthesises the passive rupa, sanna, sa@nkhara and vinnana elements.  The fact that we hear of 52 sa@nkhara states and also that the sa@nkhara exercises its synthetic activity on the conglomerated elements in it, goes to show that probably the word sa@nkhara is used in two senses, as mental states and as synthetic activity.

Vinnana or consciousness meant according to Buddhagho@sa, as we have already seen in the previous section, both the stage at which the intellectual process started and also the final resulting consciousness.

Buddhagho@sa in explaining the process of Buddhist psychology says that “consciousness(citta)first comes into touch (phassa) with its object (aramma@na) and thereafter feeling, conception (sanna) and volition (cetana) come in.  This contact is like the pillars of a palace, and the rest are but the superstructure built upon it (dabbasambharasadisa).  But it should not be thought that contact

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[Footnote 1:  Buddhist Psychology, pp. 49, 50.]

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is the beginning of the psychological processes, for in one whole consciousness (ekacittasmi@m) it cannot be said that this comes first and that comes after, so we can take contact in association with feeling (vedana), conceiving (sanna) or volition (cetana); it is itself an immaterial state but yet since it comprehends objects it is called contact.”  “There is no impinging on one side of the object (as in physical contact), nevertheless contact causes consciousness and object to be in collision, as visible object and visual organs, sound and hearing; thus impact is its function; or it has impact as its essential property in the sense of attainment, owing to the impact of the physical basis with the mental object.  For it is said in the Commentary:—­“contact in the four planes of existence is never without the characteristic of touch with the object; but the function of impact takes place in the five doors.  For to sense, or five-door contact, is given the name ’having the characteristic of touch’ as well as ‘having the function of impact.’  But to contact in the mind-door there is only the characteristic of touch, but not the function of impact.  And then this Sutta is quoted ’As if, sire, two rams were to fight, one ram to represent the eye, the second the visible object, and their collision contact.  And as if, sire, two cymbals were to