[JonnTEN]

''Sāmaṃ vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti

The Pali here interesting because the word kāyasaṅkhāraṃ is mentioned.

Why? Because in the preceding sentence the word kāyasañcetanāhetu is used for volition pertaining to the body.

But later, the translators use the word 'volition' again, even though the Pali changes from kāyasañcetanāhetu, where kaya = body; cetana = volition; hetu = cause; to saṅkhāraṃ = fabricator, conditioner, fabrication or condition, dependent on usage.

Bodhi translates: Either on one's own initiative or promoted by others, one generates (abhisankharoti) that bodily volitional formation [that conditions happiness or suffering]...

Where the word ignorance (avicca) does not even exist, Thanissaro takes a liberty by translating: ""From ignorance as a requisite condition, then either of one's own accord one fabricates bodily fabrication on account of which that pleasure & pain arise internally, or because of others one fabricates bodily fabrication on account of which that pleasure & pain arise internally"...

Abhisankharoti (& ˚khāreti in Pot.) [abhi + sankharoti] to prepare, do, perform, work, get up

In short, the translators seem to have no idea here what they are saying or doing here. They simply appear to have one intention, namely, to propagate putthujana dhamma where possible.

The Pali states: "sāmaṃ vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti...etc"...one generates the kaya sankharam or breathing in & out.

For example, when I must run, I must generate alot of breath. Or when I must lift a heavy object, I must first take a deep breath. Or when having sex, another kind of breath...

Whilst I do not agree fully but partially agree, Bhikkhu Ñanananda translates the sankhara as 'preparations' and uses the same example of taking a deep breath before one performs an act of gross karma.

Bhikkhu Nanananda speaks on sankara in the context of dependent ... or when exerting ourselves, we sometimes take a deep breath, almost impulsively. ...