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effect is the kamma vipaka?
upekka
Veteran
[cause and effect theory indicates we experience kamma vipaka (good or bad) all the time
our experiences can be seeing, hearing, tasting, smelling, bodily feeling or a thought
all the time (except sleeping) we experience one of the above with our eye, ear, etc.]
above writing is my suggestions after contemplating on Lord Buddha's Teaching
can we aggree to above suggestions
or
if you can not why do you say so?
it is interesting to have a discussion on this if possible please
our experiences can be seeing, hearing, tasting, smelling, bodily feeling or a thought
all the time (except sleeping) we experience one of the above with our eye, ear, etc.]
above writing is my suggestions after contemplating on Lord Buddha's Teaching
can we aggree to above suggestions
or
if you can not why do you say so?
it is interesting to have a discussion on this if possible please
0
Comments
Kamma Vipaka - the result of intentional actions
'Thought-Process—
The subject, the consciousness, receives objects from within and without. When a person is in a state of profound sleep his mind is said to be vacant, or, in other words, in a state of Bhavanga. We always experience such a passive state when our minds do not respond to external objects.
This flow of Bhavanga is interrupted when objects enter the mind. Then the Bhavanga consciousness vibrates for one thought-moment and passes away. Thereupon the sense-door consciousness (Pancadvàràvajjana) arises and ceases. At this stage the natural flow is checked and is turned towards the object. Immediately after there arises and ceases the eye-consciousness (Cakkhu Vinnàna), but yet knows no more about it. This sense operation is followed by a moment of reception of the object so seen (Sampaticchana). Next comes the investigating faculty (Santirana) or a momentary examination of the object so received. After this comes that stage of representative cognition termed the determining consciousness (Votthapana). Discrimination is exercised at this stage. Freewill plays its part here. Immediately after there arises the psychologically most important stage—Impulsion or Javana. It is at this stage that an action is judged whether moral or immoral. Kamma is performed at this stage; if viewed rightly (yoniso manasikàra), the Javana becomes moral; if viewed wrongly (ayoniso manasikàra), it becomes immoral. In the case of an Arahant this Javana is neither moral nor immoral, but merely functional (Kriya). This Javana stage usually lasts for seven thought-moments, or, at times of death, five. The whole process which happens in an infinitesimal part of time ends with the registering consciousness (Tadàlambana), lasting for two thought-moments—thus completing one thought-process at the expiration of seventeen thought moments.
The three kinds of Bhavanga consciousness are Vipàka. They are either one of the two Santirana Cittas, accompanied by indifference, mentioned above, or one of the eight Sobhana Vipàka cittas, described in section 6. Pancadvàràvajjana is a Kriyà Citta. Panca-Vinnana is one of the ten moral and immoral Vipàka Cittas. Sampaticchana and Santirana are also Vipàka Cittas. The Manodvàràvajjana (mind-door consciousness), a Kriyà Citta, functions as the Votthapana consciousness. One can use one’s freewill at this stage. The seven Javana thought moments constitute Kamma. The Tadàlambana is a Vipàka Citta which is one of the three Santirana Cittas or one of the eight Sobhana Vipàka Cittas. Thus, in a particular thought-process there arise various thought-moments which may be Kamma, Vipàka, or Kriyà.'
From:
A Manual of Abhidhamma, Being, Abhidhammattha Saïgaha of Bhadanta Anuruddhàcariya, Edited In The Original Pàli Text With English Translation And Explanatory Notes By Nàrada Mahà Thera, Published By the Buddhist Missionary Society, 123, off Jalan Berhala, 50470 Kuala Lumpur, Malaysia. Publication of the Buddhist Missionary Society, Fifth Edition published by the Buddhist Missionary Society. ISBN 967–9920–42–9 (1987) (pages 49 and 50)
http://www.buddhistelibrary.org/cpg1420/displayimage.php?album=2&pos=0
If you'd like a simplified rendition based on the contemplation and meditation on this stuff I've been engaged with for some time, let me know.
'within' means 'a thought comes to the mind'
'without' means 'a seeing = eye+colour+eye cosciousness' or 'a hearing = ear+sound+ear consciousness' or 'feeling of smel...' or 'feeling of tast....' or 'feeling of touch..'
this is the place where the results of previous kamma start to activate
where we experience plesent feeling/unplesent feeling/neural feeling
where we experience the perception
I just got back to the priory from a 4 hour Chen Tai Chi Chuan seminar with Master David Leung and Internal Martial Arts Family in Eugene Oregon.
In reading your post I feel assured you understand the concept presented. I wish to add one point. I imagine the 'investigating faculty (Santirana) or a momentary examination of the object so received' as giving rise to feelings. This is based on the idea that the investigation is kind of like measuring the characteristics of the received object with the characteristics of the receiving being. It's more reactive than cognitive. Kind of like being poked with a sharp object and in measuring its characteristics (its penetrating sharpness) with our current characteristics intuitively sensing (potentially harmful) disagreement between the two, which we then may perceive as unpleasant. But I do think this is splitting hairs; a very subtle detail.
Of course, as you apparently understand, the investigating faculty (Santirana) is conditioned by Kamma Vipaka. Therefor, with my poor logic, I imagine that whether feeling is pleasant, unpleasant or neutral depends on the character of the (sentient being) arising with Bhavanga conditioned by the registering consciousness (Tadàlambana) in contact with a perceptual object. For instance, I've known junkies (Drug Addicts) who feel great pleasure at having sharp objects penetrating their skin and will stick syringes filled with water in their veins in order to feel pleasure.
We may imagine this as sick but it's their Kamma Vipaka.
Vipaka is the result of actions (kamma). Actions are performed by body, speech or mind.
To regard this life as extisting due to past karma is superstition.
The only verifiable karma that lead to our life was the sexual intentions of our parents.
What is called determinative consciousness is karma.
What is called registering consciousness sounds like vipaka.
In the suttas, there is a passage where the Buddha states the sense organs are past kamma. However, here, he is referring to the sense organs affected by ignorance & conditioned wrong views.
End of craving means end of kamma-vipaka.
actions can be thinking [mano kamma]), speech (vacci kamma) or deeds (kaya kamma)
feeling (vedana) and perception (sangna) are citta (mano) sankhara and this is a kamma vipaka
'in and out breath' is kaya sankhara and this is a kamma vipaka
we can not do anything about 'in and out breath' (kaya sankhara) now because it is our own creation in a previous time (before this moment)
we can not do anything about feeling and perception (citta sankhara) now because they are our own creation in a previous time (before this moment)
intention (vacci sankhara) happens in this moment and we can do something about it in order to change our future kamma vipaka
what we can do is be mindful of 'the moment at hand'
'this moment at hand' means rising and falling of five aggregates
there is a difference between vacci sankhara and vacci kamma, kaya sankhara and kaya kamma and mano (citta) sankhara and mano kamma