Dear Connie,
I found some more explanations. But first a short intro for those who are
not familiar with this subject.
op 04-11-2003 19:43 schreef connie op nichicon@...:

> I am wondering what the Pali is for 'effortless quiet', from:
>
> Vsm XVII, 89. (14) A resultant state that, by effortless quiet,
> assists effortless quiet [in other states] is a kamma-result condition.

Nina: In the Suttanta we read about the Dependent Origination, the
conditionality of phenomena. Ignorance conditions kamma, kamma conditions
consciousness (vi~n~naana.m) which is vipaakacitta, and so on. It teaches
how we are in the cycle of birth and death so long as there is ignorance.
The Pa.t.thana, the seventh Book of the Abhidhamma deals with all the
different conditioning factors in detail. There are twentyfour main classes
of conditioning factors. During my conversation with Michael we touched on
root condition: roots are cetasikas which can accompany citta and condition
it by way of root-condition, hetu-paccaya. We also spoke about kamma which
conditions vipakacitta. Rebirth-consciousness is vipakacitta conditioned by
kamma. Also life-continuum, bhavangacitta, arising in between processes of
citta and also in dreamless sleep, is vipakacitta. This citta does not have
an object that impinges on the six doors, but it only experiences the same
object as the rebirth-consciousness. The sense-cognitions of seeing,
hearing, etc. are vipakacitta.
Citta which is vipakacitta is accompanied by mental factors, cetasikas which
are also vipaka. Citta and the accompanying cetasikas condition one another.
As we have seen in the case of kusala citta and akusala citta, the
accompanying roots condition citta and the other accompanying cetasikas by
way of root. Kusala citta and akusala citta are cittas which are cause: they
can motivate good deeds and bad deeds. Vipakacittas are only results they
cannot motivate deeds. Vipakacitta and the accompanying cetasikas condition
one another since all of them are just vipaka. That is why the word
effortless quiet is used. They are quite different from the active kusala
citta and akusala citta.
Ven. U Narada in his "Guide to Conditional Relations" elaborates:
< This condiiton is like fruitts which have ripened and flowers which have
bloomed. Since energy was expended to reach this state, they have now become
weak and are, therefore, passive and calm.
The resultant consciousnesses are calm. In the continuity of a person who is
asleep [N; bhavangacitta], the resultant life-continuum, taking as object
either kamma, a sign of kamma or a sign of destiny, successively arises and
ceases like the water in a flowing river. During this time of sleep no
efforts are made for action in thought, word or deed and the life-continuum
is so calm that there is no awareness that the mind is functioning at all.
... Also, in the five-door mental process, the fivefold consciousnesses [N;
the sense-cognitions] and then other resultant consciousnesses arise without
having to make efforts when the objects and bases coincide. So, if these
were the only consciousnesses, there would be no awareness of objects. It is
only when the impulsions [N:javanas, kusala cittas and akusala cittas in a
process of cittas] arise that objects are known. This shows how calm the
resultants are....>
Also vipakacittas such as seeing know an object but they know it in a way
different from the active javanacittas. Ledi Sayadaw says:<Just as mangoes
are very soft and delicate when they are ripe; so also the resultant states
are very tranquil, since they are inactive and have no stimulus.>
Abhidhammatta Sangaha, tr. by Ven Narada:
<Like a cool breeze that pacifies a person seated under the cool shade of a
tree, even so mental states of resultant types of consciousness are causally
related to coexistent mental states and material phenomena by way of
'effect' dues to their effortless peaceful nature.>
They do not mention from which texts they have this material with similes,
but probably from commentaries. The Pali is not given.

>

C: Also, I see words written a lot of different ways like nama-kkhandha,

> nama khandha, namakhanda and namakkhandha. What is the preferred way to
> write compounds with double consonants, like the khandhas and tikas?

N: I think when nama and khandha are written as one word it is
naamakkhandha. Cakkhuppasaadaruupa: eyesense. And in texts words are tied
together like this. But when terms are treated separately, I think it is
khandha, without the double k.
Nina.