Vyapada, Vyāpāda, Vyāpada: 19 definitions
Introduction:
Vyapada means something in Buddhism, Pali, Hinduism, Sanskrit. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
In Buddhism
Theravada (major branch of Buddhism)
Source: Pali Kanon: Manual of Buddhist Terms and Doctrines'of ill-will';
'ill-will', is a synonym of dosa (s. mūla); it is one of the 5 hindrances (nīvarana) and one of the 10 fetters (samyojana).
Source: Dhamma Study: Cetasikasill-will; When there is delight in a meditation subject there is no ill-will or boredom.
Ill-will is another akusala dhamma which is one of the hindrances. When there is ill-will there is no loving-kindness, no compassion, no understanding of nama and rupa. However, some moments later mindfulness can arise and be aware of any reality which appears, even of annoyance.
One of the six Kamacchandas;
Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).
Mahayana (major branch of Buddhism)
Source: Wisdom Library: Maha Prajnaparamita Sastra1) Vyāpāda (व्यापाद) refers to “spitefulness” or “evil intent or design”; the abstinence thereof represents one of the three paths classified as manaskarma-patha (paths of mental action) according to the 2nd century Mahāprajñāpāramitāśāstra (chapter 14).—The paths of mental action (manaskarma-patha) are three in number: abstaining from envy (abhidhyā), spitefulness (vyāpāda) and wrong views (mithyādṛṣṭi).
2) Vyāpāda (व्यापाद) or Vyāpādanīvaraṇa refers to the “obstacle of malevolence”, according to the 2nd century Mahāprajñāpāramitāśāstra (chapter 28). Accordingly, “the obstacle of malevolence (vyāpāda-nīvaraṇa) is the origin of the loss of all good dharmas, the cause of falling into the unfortunate destinies (durgati), the enemy of all happiness (sukha), the abductor of good minds (kuśalacitta), the reservoir of all kinds of harmful speech (pāruṣyavāda)”.
3) Vyāpāda (व्यापाद) refers to “malice”, according to the 2nd century Mahāprajñāpāramitāśāstra chapter 46.—Accordingly, “The Yogin should make the following reflection: If I answer this man maliciously (vyāpāda), I am wounding myself. Besides, I too, in a previous existence, have committed such a fault; it is impossible to change it, I must necessarily atone for it. If I do not pardon this man, others will torment me again and I will be unable to escape from them. Then why should I get angry? [...] Condemning malice (vyāpāda) thus in many ways, the Yogin produces loving-kindness and compassion and penetrates into patience towards beings. [...]”.
4) Vyāpada (व्यापद) or Vyāpadacitta refers to the “thought of malice”, according to chapter 50.—Accordingly, “[...] the Bodhisattva-Mahāsattva who wishes to not produce thoughts of avarice, immorality, malice (vyāpada), laziness, distraction or false wisdom should practice the perfection of wisdom”.—It is already forbidden to a Hīnayānist or a lay person to produce a thought of malice (vyāpada-citta), all the more reason it is forbidden to a Bodhisattva who has produced the mind of supreme perfect enlightenment. The body is a vessel of suffering: it suffers vexations. Thus the murderer himself goes to his punishment: of what he himself has committed, he himself suffers the consequences, he cannot give it to another. Only by protecting his own mind is he able not to experience malice. It is like when one is suffering from wind, rain, cold or heat, there is no use in becoming irritated.
Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.
Tibetan Buddhism (Vajrayana or tantric Buddhism)
Source: Sydney eScholarship Repository: A Study of the Karma Chapter of the Abhidharmakośa CommentariesVyāpāda (व्यापाद) (Tibetan: gnod sems) refers to “harmful intent”.—Like covetousness, harmful intent can be generated by motivation which may be anger in this case. Mi skyod rdo rje agrees with the Abhidharmakośabhāṣya that harmful intent is an anger towards sentient beings that has the elements of harming others. Harmful intent generate towards inanimate objects does not appear to qualify as wrongdoing according to Vaibhāṣika thought according to the understanding of the Eighth Karmapa. Neither the Abhidharmakośabhāṣya nor the mChims mdzod discusses this topic in detail.
Source: OSU Press: Cakrasamvara SamadhiVyāpāda (व्यापाद) or “evil intent” refers to one of the “five hindrances” (Pañcanivāraṇa), according to the Saṃvaramaṇḍala of Abhayākaragupta’s Niṣpannayogāvalī, p. 45 and n. 145; (Cf. Cakrasaṃvaratantra, Gray, David B., 2007).—Note: The kartika, "flaying knife", symbolizes cutting away the pañca-nivāraṇa, "The Five Hindrances": 1) kāmacchanda, "sensual desire", 2) vyāpāda, "evil intent", 3) styānamiddha, "laziness-lethargy", 4) auddhatyakaukṛitya, "restlessness-regret", 5) vicikitsā, "indecision".
Source: 84000: Glossary of TermsVyāpāda (व्यापाद) refers to “malice”, which can be countered by Maitrī (love) or Upekṣā (equanimity)—one of the “Four Immeasurables”.— In the Abhidharmakośa, Vasubandhu explains that the four immeasurables are called apramāṇa—meaning “infinite” or “limitless”—because they take limitless sentient beings as their object, and they generate limitless merit and results. Love (maitrī) is described as the wish that beings be happy, and it acts as an antidote to malice (vyāpāda). Equanimity (upekṣā) is considering all beings impartially, without distinctions, and it is the antidote to both attachment to pleasure and to malice (kāmarāga-vyāpāda).
Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.
General definition (in Buddhism)
Source: Wisdom Library: Dharma-samgrahaVyāpāda (व्यापाद, “ill-will”) refers to one of the “ten unwholesome things” (kuśala) as defined in the Dharma-saṃgraha (section 56). The Dharma-samgraha (Dharmasangraha) is an extensive glossary of Buddhist technical terms in Sanskrit (e.g., vyāpāda). The work is attributed to Nagarguna who lived around the 2nd century A.D.
Languages of India and abroad
Pali-English dictionary
Source: BuddhaSasana: Concise Pali-English Dictionaryvyāpāda : (m.) ill-will; malevolent.
Source: Sutta: The Pali Text Society's Pali-English DictionaryVyāpāda, (fr. vyāpajjati. See also byāpāda) making bad, doing harm: desire to injure, malevolence, ill-will D. I, 71, 246; III, 70 sq. 226, 234; S. I, 99; II, 151; IV, 343; A. I, 194, 280; II, 14, 210; III, 92, 231, 245; IV, 437; Vbh. 86, 363 sq. 391; Pug. 17 sq.; Dhs. 1137; Vism. 7; DA. I, 211; VbhA. 74, 118, 369. °anusaya M. I, 433. °dosa M. III, 3. °dhātu M. III, 62. °nīvaraṇa M. II, 203. See under each affix.—Cp. avyāpāda. (Page 654)
Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.
Sanskrit dictionary
Source: DDSA: The practical Sanskrit-English dictionaryVyāpāda (व्यापाद).—
1) Killing, slaying.
2) Ruin, destruction.
3) Evil design, malice.
Derivable forms: vyāpādaḥ (व्यापादः).
See also (synonyms): vyāpādana.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit DictionaryVyāpāda (व्यापाद).—m. (= Pali id.; see prec. two), malice; one of the three mental akusala karmāṇi (regularly listed after abhidhyā and before mithyādṛṣṭi or °darśana): Mahāvastu i.107.15; Mahāvyutpatti 1697; Lalitavistara 31.17; Mahāvastu ii.99.11 (avidyā in 10 by error for abhidhyā); Bodhisattvabhūmi 224.1; Karmavibhaṅga (and Karmavibhaṅgopadeśa) 79.16; °da-citta, malicious thoughts, Saddharmapuṇḍarīka 379.1; 382.7; °da-vitarka, substantially the same, Lalitavistara 71.9; Śikṣāsamuccaya 39.15; avyāpādo …vyāpādavitarkaprahāṇāya saṃvartate Lalitavistara 32.22, non- malice…leads to abandonment of malicious reflections; opposite of maitrī Bodhisattvabhūmi 204.24; 368.21; vyāpādasyāvyāpādo niḥsaraṇaṃ maitrī Mahāvyutpatti 1597; asuras are vyāpādabahulā Mahāvastu i.30.2, sureṣu vyāpādena, with (or, because of) malice towards the gods id. 3—4; associated with other vices, often in lists of vices, especially juxtaposed to krodha, Saddharmapuṇḍarīka 419.6; Lalitavistara 52.14; 411.17; miscellaneous Lalitavistara 35.2; 42.5; 178.13; 279.8; 280.5; 430.12; Śikṣāsamuccaya 14.3; Daśabhūmikasūtra 25.4; Bodhisattvabhūmi 145.9; 243.21; Sukhāvatīvyūha 25.13; ākīrṇa-vyāpāda, with abundant malice, Rāṣṭrapālaparipṛcchā 34.9; one of the 5 nīvaraṇa, q.v.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English DictionaryVyāpada (व्यापद).—m.
(-daḥ) 1. Ruin. 2. Evil design, malice.
--- OR ---
Vyāpāda (व्यापाद).—m.
(-daḥ) Evil-design, malice, prepense, the wish or project to injure another person. E. vi and āṅ before pad to go, aff. ghañ .
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English DictionaryVyāpāda (व्यापाद).—i. e. vi-ā-pad + a, m. The wish or project to injure another person.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English DictionaryVyāpāda (व्यापाद).—[masculine] ruin, death.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary1) Vyāpāda (व्यापाद):—[=vy-āpāda] [from vyā-pad] m. destruction, ruin, death, [Rājataraṅgiṇī]
2) [v.s. ...] evil intent or design, malice, [Buddhist literature] (one of the ten sins, [Dharmasaṃgraha 56]).
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English DictionaryVyāpāda (व्यापाद):—[vyā+pāda] (daḥ) 1. m. Evil design.
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)Vyāpāda (व्यापाद) in the Sanskrit language is related to the Prakrit word: Vāvāa.
[Sanskrit to German]
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Kannada-English dictionary
Source: Alar: Kannada-English corpusVyāpāda (ವ್ಯಾಪಾದ):—
1) [noun] a destructing or being destructed; destruction; ruin.
2) [noun] an instinct of inflicting pain, agony, distress on others; a wicked, perverted nature of a human being.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
See also (Relevant definitions)
Starts with: Vyapada Kayagantha, Vyapadahyati, Vyapadaka, Vyapadana, Vyapadanivarana, Vyapadaniya, Vyapadaniyata, Vyapadayitavya.
Ends with: Avyapada, Paravyapada.
Full-text (+52): Vyapadana, Vyapaditavat, Nivarana, Avyapada, Vyapadaniyata, Vyapadayitavya, Vyapadaka, Vyapadanivarana, Vyapadya, Vyapadaniya, Vyapadita, Vyapada Kayagantha, Samyojana, Vavaa, Viyapatam, Avarana Sutta, Malice, Akusala Vitakka, Mithyadrishti, Maitri.
Relevant text
Search found 30 books and stories containing Vyapada, Vy-apada, Vy-āpāda, Vyāpāda, Vyāpada; (plurals include: Vyapadas, apadas, āpādas, Vyāpādas, Vyāpadas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
A clinical studiy of yoni vyapads with special referance to shothaj yoni rogas < [Volume 18 (issue 3-4), Jan-Jun 1999]
Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)
Bhūmi 5: the ground difficult to conquer (sudurjayā) < [Chapter XX - (2nd series): Setting out on the Mahāyāna]
III. Differences between dhāraṇi-mukha and samādhi-mukha < [Part 4 - Obtaining the gates of recollection and concentration]
IX. Logical order of the Eight Recollections < [Part 2 - The Eight Recollections according to the Abhidharma]
The backdrop of the Srikanthacarita and the Mankhakosa (by Dhrubajit Sarma)
Part 5c - Alaṃkāra (3): Rūpaka or metaphor < [Chapter III - Literary Assessment Of The Śrīkaṇṭhacarita]
Maha Buddhavamsa—The Great Chronicle of Buddhas (by Ven. Mingun Sayadaw)
Part 11 - The Attainment of Buddhahood < [Chapter 7 - The Attainment of Buddhahood]
Chapter 10 - Hemavata Sutta (the story of Sātāgiri Deva and Hemavata Deva) < [Volume 2.2]
Chapter 32a - The Buddha’s Thirteenth Vassa on Cālika Hill < [Volume 4]
World Journal of Pharmaceutical Research
Ayurvedic review of karnini yoni vyapada (cervical erosion) < [2020: Volume 9, May issue 5]
To study pratimarshya nasya and its health benefits – a review < [2017: Volume 6, April issue 4]
Ayurvedic aspect of kaphaja yonivyapad < [2020: Volume 9, January issue 1]
The Buddha and His Teachings (by Narada Thera)
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