Re: [dsg] Fw: Question on kamma and vipaka citta
- Dear Tam,
Op 1-nov-2012, om 8:50 heeft Tam Bach het volgende geschreven:
> Yet it seems with your answer now that actually, the vipaka of past------
> deeds also come into play in the making of kamma at present. Though
> thief has to look around and reach something, what he actually sees
> whether he can reach what he wants to reach also depends on vipaka of
> past deeds. It demonstrates again anattaness...
N: I may not have explained it clearly that there is the world of
conventional situations and stories and there is the world in the
ultimate sense: the realities of citta, cetasika and ruupa.
When we think of a thief who has to look around and reach for things,
this is the world of situations and stories we can think of. When we
consider citta, cetasika and ruupa it is the truth in the ultimate
sense. Citta, cetasika and ruupa arise and then fall away
immediately, and there is no time to think about any situation. They
each arise because of their own condition and when we think about any
connection between them we are again lost in stories about
conventional phenomena. Citta, cetasika and ruupa are already gone
when we think about them.
This is a good topic to discuss when Acharn Sujin visits you. I hope
you can give is some report.
> T: Another question came to mind: there are mental, verbal and
> bodily kammas.What can we say about the vipaka of mental kamma?
> When there is karuna which gives rise to the thought of helping
> someone and then for some reason, it's not done, what is the vipaka
> of that kusala citta then?
N: There is kamma through body, through speech and through the mind.
But as to vipaaka, we cannot know. We should not try to find out
since this is a domain of Buddhas. It belongs to the <unthinkables>.
Your example of helping someone , this is similar to wanting to give
but when time comes one does not give. This kamma is very weak. BUt
we cannot know about the vipaaka and why should we try to know?
> T: by ways of jati, there are four kinds of citta: kusala, akusala,
> vipaka, and kiriya citta. If only the arahant acts with kiriya
> citta, does that mean the intention to drink water for any other
> being must be accompanied by akusala or kusala?
> T: What about for an anagami who has no more lobha for sense objects?-------
N: He still has moha, he may have forgetfulness of realities. Or
conceit. Or kusala cittas with mindfulness of naama and ruupa.
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