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Topic: Vipaka

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In the News (Mon 19 Aug 19)

  Summary of Paramatthadhamma2: The world's only provable science of the mind, the Buddha's greatest teachings
Kamma is a paccaya for vipaka to arise, therefore kamma is a kamma-paccaya, one of the 24 paccaya.
Therefore one should examine to understand the reality that is vipaka more conscientiously, that the reality which is vipaka is a nama-dhamma, or citta and cetasika that arise because of past accomplished kamma as paccaya.
Is the rupa that arises from kamma as paccaya a vipaka?
www.dhammastudy.com /paramat2citta7.html   (4435 words)

 Vipaka - Abhidhamma Vipassana
Vipaka vatta (result) connsists of vinnana (consciousness), nama- rupa, salayatana (six bases), phassa (contact), vedana(feeling), jati (birth), upapatti-bhava, jara-marana (decay and death).
Now the moments of vipaka citta through the sense doors (that arise countless times in a day) can be either from this same kamma that conditioned this life or they can be from other kammas.
Vipaka vatta connsists of vinnana (consciousness), nama-rupa, salayatana (six bases), phassa (contact), vedana(feeling), jati (birth), upapatti-bhava, jara-marana (decay and death).
www.abhidhamma.org /forums/index.php?showtopic=120   (1553 words)

 Nina Van Gorkom - Abhidhamma in daily life - 11
The santirana-citta which is kusala vipaka accompanied by upekkha, can, apart from the function of investigating in a sense-door process, also perform the function of patisandhi in human and heavenly planes.
Of the types of citta which are kusala vipaka, one type is ahetuka kusala vipaka and seventeen types are sahetuka kusala vipaka (accompanied by beautiful roots).
The patisandhi-citta which is sahetuka vipaka (with beautiful roots) is the result of kusala kamma which is of a higher degree than the kusala kamma producing an ahetuka patisandhi-citta.
www.buddhanet.net /budsas/ebud/nina-abhidhamma/nina-abhi-11.htm   (2562 words)

 [No title]
If we talk about ahetuka vipaka cittas, then it is purely the character or the function that particular citta, nothing to do with the color.
Therefore, the arising of the citta is accumulation, especially the arising of the citta at the mano-dvara-javana-vitthi, where the thought, speech and action arises after many processes at the mano-dvara-javana-vitthi, which the accumulation of kamma.
You wrote "If we talk > about ahetuka > vipaka cittas, then it is purely the character or the function > that > particular citta, nothing to do with the color." The rupa which is seen (vannayatana) is only rupa, however it is related to the nama which is seeing consciousness (cakkhu vinnana).
www.dhammastudygroup.org /msg/001ke.txt   (20875 words)

 Nina Van Gorkom - Abhidhamma in daily life - 09
If the seeing-consciousness is akusala vipaka, the sampaticchana-citta (receiving-consciousness) is also akusala vipaka; if the seeing-consciousness is kusala vipaka, the sampaticchana-citta is also kusala vipaka.
Sampaticchana-citta: is ahetuka vipaka; there are no akusala hetus (unwholesome roots) or sobhana hetus (beautiful roots) arising with this type of citta.
Seven types of the ahetuka vipakacittas are akusala vipaka and eight types are kusala vipaka, since there are two types of santirana-citta which are kusala vipaka.
www.vipassana.info /nina-abhi-09.htm   (2344 words)

 Longevity Promoting Herbs – Vayasthapana   (Site not responding. Last check: 2007-11-04)
It is also balancing to vata and kapha; vata is balanced by the predominate amla – sour taste and the madhura vipaka and kapha is balanced by the tikta, kashaya taste and the qualities of laghu and ruksha.
Its vata pacifying action due amla rasa and madhura vipaka is expressed in the anabolic action as it supports the building and strengthening of tissues countering degeneration associated with aging.
Having the main feature of having snigdha quality, madhura rasa, shita virya and madhura vipaka, indicates that this herb is building and strengthen in its actions supporting the kapha dosha in maintaining stability of the tissues.
www.atreya.com /english/article_longevity_promoting_herbs.html   (1486 words)

 E-sangha, Buddhist Forum and Buddhism Forum -> Vipakacitta
Van Gorkom notes "vipaka is a citta which experiences something pleasant or unpleasant." Robert states that "vipakacitta is a result of kusula or akusula citta," that "every moment of sense door experience is vipaka," and that "there is the experience of inherently desirable or inherently undesirable objects.
Even now while you reading this there is vipaka occuring - and in fact at least some of the vipaka (through the eye door)must be the result of kusala kamma done in the past, maybe aeons ago.
Well vipaka has many other conditions that need to assist it to arise- so for example one who is very respectful etc,etc, can delay the ripening of vipaka that might shorten life.
www.lioncity.net /buddhism/index.php?showtopic=22855   (3760 words)

Karma is action, and Vipaka, fruit or result, is its reaction.
Karma is like potential seed: Vipaka could be likened to the fruit arising from the tree – the effect or result.
When Vipaka’s concomitant material things are disadvantageous, they are known as Adinaya, full of wretchedness, and appear as poverty, ugliness, disease, short life-span and so forth.
www.cezwright.com /dhammapada/bowls/karma.htm   (1766 words)

 [No title]   (Site not responding. Last check: 2007-11-04)
vipaka Benih yang baik --------> buah yang baik atau sebaliknya   4.
Vipaka yang mempengaruhi sendiri disebut vipaka tidak kongsi, misalnya ada yang cantik, cerdik dll.
Vipaka kongsi adalah vipaka yang mempengaruhi orang lain.
www.what-buddha-taught.net /BM/bm_Kamma_Penjelasan.doc   (499 words)

 VIRIYA-PARAMI / sujin1.htm
Theoretically we learn that kamma, consisting of kusala (wholesome) and akusala (unwholesome), arise during the javana cittas, and vipaka as the patisandhi-citta (rebirth consciousness) then the bhavanga (life continuum).
Janakopathambhaka-kamma means that not only does it cause rebirth but also supports life by causing seeing, hearing, etc. There are also other kamma that bring results after that, since during our lifetimes we were not born with such a name, in such a family, in these life-styles, or in these surroundings, permanently.
Any citta that is vipaka (result), must arise because of kamma as one of the paccaya (conditions).
web.ukonline.co.uk /buddhism/sujin2.htm   (2374 words)

 YogaJournal.Com: Cause & Effect
An herb's taste, as with foods, is divided into two types: the initial taste, or rasa, and the postdigestive taste, or vipaka.
Vipaka is the effect of the herb or food after being altered by the digestive fire.
After the rasa has been assimilated, three postdigestive tastes remain: sweet and salty have a sweet vipaka; sour has a sour vipaka; and bitter, pungent, and astringent have a pungent vipaka.
www.yogajournal.com /health/671.cfm   (651 words)

 Nina Van Gorkom - Abhidhamma in daily life - 15
It is succeeded by the dvi-panca-vinnana (seeing-consciousness, hearing-consciousness, etc.) which is vipaka, the result of a good deed or an ill deed.
The dvi-panca-vinnana is succeeded by sampaticchana-citta (receiving-consciousness) which is vipaka and this citta is succeeded by santirana-citta (investigating- consciousness) which is also vipaka.
Only the first and the second kind of santirana-citta (santirana-citta which is akusala vipaka, and santirana-citta which is kusala vipaka, accompanied by upekkha) can perform the functions of patisandhi, bhavanga and cuti.
www.vipassana.info /nina-abhi-15.htm   (2376 words)

 Zolag-Kamma Condition and Vipaka Condition
The arahat can still have vipaka which is conditioned by asynchronous kamma-condition, but from the time he attained arahatship he could not perform new kamma.
When the patisandhi-citta is the result of kusala kamma which is weak, it is ahetuka kusala vipakacitta (unaccompanied by sobhana hetus) and in that case, although one has a happy rebirth, one is handicapped from the first moment of life.
When there is right understanding of kamma and vipaka, the citta is at that moment kusala citta and there is no opportunity for aversion towards unpleasant experiences.
www.zolag.co.uk /kamco.html   (2668 words)

 Summary of Paramatthadhamma2bis: The world's only provable science of the mind, the Buddha's greatest teachings
Good realities which are not kusala-dhamma are kusala- vipaka, which are the results of kusala-kamma and sobhana-kiriya, which are citta and cetasika of the arahanta with completely eradicated kusala and akusala.
Akusala-dhamma is the reality that is bad or harmful, the hetu for unpleasant, unhappy vipaka to arise as result.
Sukha-vedana, from the perspective of the five vedana, means vedana-cetasika that arise only with kaya-vinnana-citta that is kusala- vipaka the instant it is in contact with pleasant bodysense arammana: sukhasahagatam kaya-vinnanam kusala-vipakam.
www.dhammastudy.com /paramat2citta14.html   (2000 words)

 Nina Van Gorkom - Abhidhamma in daily life - 08
Only the mental result of kamma is called vipaka, and thus only citta and cetasika (mental factors arising with the citta) can be vipaka.
Akusala vipaka cannot be the result of kusala kamma.
There are two kinds of ahetuka vipaka experiencing an object through each of the five doors: one is akusala vipaka and one is kusala vipaka.
www.buddhanet.net /budsas/ebud/nina-abhidhamma/nina-abhi-08.htm   (2283 words)

 rupavacara citta
They are divided into three classes in the same way as the kamavacara – sobhana citta are equally divided into kusala, vipaka and kiriya citta.
In naming the rupavacara vipaka citta, just change kusala (moral) in the names of the rupavacara kusala citta into vipaka (resultant).
The four arupavacara vipaka citta are designated by the same symbols as the four arupavacara kusala citta.
www.bdcu.org.au /BDDR/bddr12no5/abhi012.html   (724 words)

 : : : : Neoherbal : : : :
The properties are of taste or Rasa, physico-chemical properties/qualities or Guna, post digestive/assimilative properties or Vipaka and potency of the drug or Virya.
Vipaka (Post-Digestive Action): - It is the action of the drug after it has undergone digestive and assimilative alterations.
Action of Rasa is immediate, local and perceivable but Vipaka's actions are delayed, systemic, inferable and estimated.
www.ibiblio.org /neoherbal/concepts.php   (1283 words)

 Inflammatory Joint Disease
It is considered to be one of the best herbs for reducing ama from the joints and tissues of the body.
This herb is often added to formulas with guggul in the treatment of pitta -type arthritis.
It has been well studied and found effective in reducing arthritic pain in 75% of those involved in the studies.
www.ayurvedacollege.com /InflammatoryJointDisease.htm   (1310 words)

 Buddhist Cosmology
All of the above, even the realms of form and formlessness, are in samsara, imperfect existence, and therefore governed by karma and its fruits (vipaka).
Karma is like potential seed: Vipaka could be likened to the fruit arising from the tree ¡V the effect or result.
As Karma may be good or bad, so may Vipaka, - the fruit ¡V is good or bad.
www.geocities.com /graciatu/page114.html   (1883 words)

 Karma Explained   (Site not responding. Last check: 2007-11-04)
Most karmas (volitional actions) ripen (cause a vipaka or reaction) in the lifetime we are in.
vipaka) in this lifetime or in the recent memory of one still living.
In that case, if there is "more to come in the story" then we refer to this as a 'seed of karma.' That seed waits for the right conditions to bear fruit.
www.khandro.net /doctrine_karma_rinpoches.htm   (1054 words)

The consequent or result of kamma is known as vipaka.
A mango seed is like kamma, with existence of all the elements (terrain, weather and other factors) the seed germinates into a healthy plant.
The two conditions are (1) perverted manner of object been viewed and (2) undertaking of it according to that misconception.
members.tripod.com /magick_angel-ivil/id48.html   (2392 words)

 Abhidhamma in Daily Life by Nina Van Gorkom: exposition of all realities
Sampaticchana-citta: is ahetuka vipaka; there are no akusala hetus (unwholesome roots) or sobhana hetus (beautiful roots) arising with this type of
Sampaticchana-citta always arises with upekkha (indifferent feeling), no matter whether the sampaticchana-citta is akusala vipaka or kusala vipaka.
kusala vipaka, since there are two types of santirana-citta which are kusala vipaka.
www.abhidhamma.org /abhid9.html   (1981 words)

 WHAT IS NIBBANA? / nibbana5.htm
The round of suffering in the realm of defilement (kilesa vatta), of action (kamma vatta) and of result of action (vipaka vatta) is extinguished or annihilated.
The realm of defilement encompasses avijja, ignorance, tanha, craving, and upadana, clinging or attachment.
This, it may be said, is a resultant (vipaka) of kamma formations which again and again bring forth conscious ness, mind, matter, six sense-bases, contract, feeling, etc.
web.ukonline.co.uk /buddhism/nibbana5.htm   (634 words)

 INDOlink - Ayurveda - Ayurvedic Herbology   (Site not responding. Last check: 2007-11-04)
VIPAKA is the post-digestive effect of an herb.
There are three vipakas: sweet vipaka derived from sweet and salty tastes, sour vipaka derived from sour taste, and pungent vipaka derived from pungent, bitter, and astringent tastes.
Pungent vipaka has a different effect than the effects from pungent rasa.
www.indolink.com /displayArticleS.php?id=032105060046   (1062 words)

 ahetuka kusala vipaka citta, Abhidhamma class 9
It is important not to get blinkered by one life span, which is so fleeting and so short, that it does not allow experiential knowledges of kamma and vipaka to manifest in all cases.
It is impossible to expect all followers to progress at the same rate or attain to the same target at the same time.
While chanting this mnemonic aid, when you bring strong sati to the duplex or triplex nature of these complex ahetuka akusala – kusala vipaka citta your awareness of them will increase.
www.bdcu.org.au /BDDR/bddr12no4/abhi009.html   (1204 words)

 Karma, Kamma, Vipaka and Rebirth presented in Religion section
Kamma is not the result of emotion or action, Vipaka is the result.
Buddhists consider that karmic effects, or effects of emotional behavior - vipaka, can be experienced even in a life after death.
Authors are responsible for obtaining permission to reproduce copyright materials from other sources.
www.newsfinder.org /site/comments/karma_kamma_vipaka_and_rebirth   (632 words)

 Shugyokai Wiki - Citta   (Site not responding. Last check: 2007-11-04)
Vipaka citta of the first jhana, accompanied by the factors of applied thinking, sustained thinking, rapture, happy feeling and concentration (vitakka vicara piti sukh'ekaggata sahitam pathamajjhana vipaka cittam)
Vipaka citta of the fifth jhana, accompanied by indifferent feeling and concentration (upekkh'ekaggata sahitam pancamajjhana vipaka cittam)
Vipaka jhana citta dwelling on the infinity of consciousness
www.shugyokai.org /ow.asp?Citta   (1132 words)

 Reducing Herbs – Lekhaniya   (Site not responding. Last check: 2007-11-04)
And by its laghu and ruksha qualities which are drying to rasa dhatu and other heavy, moist mediums in the body and its katu vipaka – catabolic post-digestive effect.
Hence it application in the sense of Lekhaniya could refer to the fact that it scrapes ama from the tissues by stimulating dhatu agni.
Kapha pacifying by its tikta, katu rasa, laghu, ruksha and tikshna guna, and its heating virya and katu vipaka.
www.atreya.com /english/article_reducing_herbs.html   (1285 words)

 Zolag-Planes of Existence
The akusala vipaka in hell is more intense than the sufferings which can be experienced in the human plane.
Birth in the human plane is kusala vipaka, but during ones lifespan in this plane there are both kusala vipaka and akusala vipaka.
In the heavenly planes there is more kusala vipaka than in the human plane and less akusala vipaka.
www.zolag.co.uk /planes.html   (775 words)

 Karma - Buddhism
How the karma manifests itself is called Vipaka, which means result or effect.
The best way that I have heard Karma explained is by comparing your every action to that of a fruit seed, with Vipaka as the fruit that ripens.
Every action is like a seed and every result is the fruit of that seed.
www.bellaonline.com /articles/art42361.asp   (259 words)

 Vasanas - Tendencies of Personality
Impressions, the root cause of all the desires and resultant actions, accumulated over many birth from stock of our karmas, both good and bad (and mixed) called Sanchita Karma.
Vasanas are like the seeds that have to fructify or manifest (abhivyakti) according to the favourable circumstances (anugunanam) at appropriate time (vipaka).
Nature is very kind to allow each and every seed to sprout.
www.healthandyoga.com /html/sutras/pt_yogasutras16.asp   (354 words)

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