study of rupa from practical point of view1

8/10/2019 Study of Rupa From Practical Point of View1

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STUDY OF RPA FROM PRACTICAL

POINT OF VIEW

BY

DAW SANTAGAVESI

2 MBHN Mya)-10

Second year of Master of Arts (M.A.)

Department of Abhidhamma

Faculty of Pariyatti

International Theravda Buddhist Missionary University

Yangon, Myanmar

April, 2008


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Abstract

The Buddha says that without knowledge of materiality, the bhikkhu is

incapable of growth, increase, and fulfilment in this Dhamma and Vinaya in

Mahgoplaka Sutta.

The purpose of the ultimate analysis is to see things as they really are. If one

can not see things as they really are, he will think the aggregates of r|paand nma

as an individual or I or atta. This is wrong view, sakkya-dihi. In fact, all sorts

of troubles and miseries spring up from this wrong view. The beings have to wander

for aeons of time in the sasrabecause of sakkyadihi.

Sakkyadihi that can couple with bad kammacauses to throw one down to

the lower abodes (apyas) once and again. According to Buddhas teachings, to get

rid of sakkya-dihiis most important and most urgent. It is as urgent as putting out

the fire on ones head when ones head is on fire and as removing the spear and

treating the wound on ones chest when the chest is impaled by a spear.

This dissertation provides one who wants to know about the nature of r|pa

and how to practise r|pa systematically based on Abhidhamma. The primary

purpose of this dissertation is so that to understand the way of analysing r|pa in

each r|pa-kalpa. This dissertation covers both theory and practical method of r|pa

(dhtukamahna).

Accordingly the researcher suggests that the study of theory alone is not

enough to thoroughly comprehend r|pa. Not only the theory but the practice of r|pa

is also necessary in order to thoroughly comprehend r|pa.


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Abbreviation

A A~guttara Nikya

AA A~guttara Nikya Ahakath

AbhiA II Vibha~ga Ahakath

Abhi.VIII Pahna Pi

Abhis. Abhidhammatthasa~gaha k

Dhs A Dhamma Sa~ga Ahakath

CSCD ChahaSa~gyan CD

D Dgha Nikya

Dh Dhammapada

M Majjhima Nikya

MA.I. M|lapasahakath

M.II Majjhimapasa Pi

M.III Uparipasa Pi

Mi-P Milindapaha

S Sayuttanikya

SA Sayuttanikya Ahakath

SA.I Sagthvagga Ahakath,Sayuttanikya

SA.II Khandhavagga Ahakath,Sayuttanikya

S.I. NidnavaggaSayuttaPi

Vis Visuddhimagga

Vis Visuddhimagga k


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List of Tables

Table The 28 Material Phenomena(page 7)

Table 2 How Matter is born by Nutriment (page 28)

Table 3 The Basic Elements of the Eye(page 55)

Table 4 The Basic Elements of the Body(page 56)

Table 5 The Basic Elements of the Heart (page 57)


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CONTENTS

Page

Abstract i

Abbreviation ii

List of Tables iv

CHAPTER I INTRODUCTION

1.1. The Outline of This Research 2

1.2. What is R|pa(Life-span and Size) 3

1.3. Twenty Eight Kinds of R|pa 6

1.4. Three Types of R|pa-Kalpa 11

CHAPTER II FUNDAMENTAL PRINCIPLES OF STUDYING

R

2.1. Materialitys Four Types of Origin 23

2.2. How to Develop Four Elements Meditation 29

2.3. Ten Ways to Develop Concentration 35

CHAPTER III ANALYSIS OF R

3.1. How to See Ultimate Materiality 38

3.2. How to Analyse the R|pa-Kalpa 39

3.3. How to Analyse Each Sense Organ 44

CHAPTER IV

THE WAYS OF SEEING PRODUCED MATERIALITY BY THREE CAUSES

4.1. How to See Consciousness-Produced Materiality 50

4.2. How to See Temperature-Produced Materiality 50


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4.3. How to See Nutriment-Produced Materiality 51

Conclusion 59

Bibliography

61


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CHAPTER I

INTRODUCTION

In the place of studying r|pa it is impossible without knowing about

Abhidhamma. Since the materiality called Kalala or clear fluid arise together with

birth consciousness, one should understand the course of arising and ceasing of the

material body through ones life. The Abhidhamma Piaka, one of the three

collections (tipiaka), is an exposition of ultimate realities in detail. Abhidhammais

the higher teaching of the Buddha. Why? It is because all Dhammas are fully

classified and explained by the Buddha in Abhidhamma. It is the precious teaching of

Buddhas unimpeded omniscient knowledge (sabbauta-aa), acquired through a

long period of four incalculable (asa~kheyya) and one hundred thousand aeons

(kappas).

The study of Abhidhamma helps us to understand the ultimate reality of

mind-and-matter, which makes up this so-called being, is minutely defined into the

process of its momentary arising and passing away, dependent on causes and

conditions. Nothing is exception causes and conditions. Thus, the study of

Abhidhammaalso helps to get rid of sakkya-dihi, the illusion of I or a permanent

self.

According to the Abhidhamma philosophy, there are two types of truth1:

Conventional Truth (sammuti sacca) and Ultimate Truth (paramattha sacca).

Comment [S1]: 1.1.The Outline of

This Research

1.2. What is

Rpa

1.3. Twenty Eight Kinds of Materilities

1.4. Three Types of R|pa-Kalpa


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Conventional truth, it is so calledpaattiin Abhidhamma, refers to ordinary

conceptual thought and the conventional modes of expression (vohra). Ultimate

truth, it

is so calledparamatthain Abhidhamma, means the real essence, being constant,

steadfast and unchanging. The Ultimates are free from bias or partiality, and they

always manifest by themselves on their own intrinsic nature. Hence the word

paramatthais derived fromparama= ultimate and attha= reality.

Paattis or Conventional Truths2, though they seem to exist, do not really

exist. What are thepaattis? Paattis are the names of living things and non-living

things. Not only the names man, dog, table, house, etc. arepaattisbut the man,

the dog, the table, the house, etc., are alsopaattis.

Paramatthasor Ultimate Realities3cannot be changed into another thing or

divided up into other things. It can neither be created nor destroyed by man. It really

exists in nature and it holds on its characteristics till it perishes.

Tattha vuttbhidhammatth, catudh paramatthato.

Citta cetasika r|pa, nibbnamiti sabbath.4

In Abhidhamm there are four paramatthas or ultimate realities. They are

consciousness (citta), mental factors (cetasikas), matter (r|pa), and Nibbna.

1.1. The Outline of This Research

Regarding the issue of studying of r|pa, especially it is presented based on

Abhidhamma. This dissertation is described with four chapters in total with reference

to Theravda Canonical Texts. Chapter 1 is purposed to deal with what should be

known of R|pa, i.e., what isr|pa, twenty eight kinds of materialities and three types


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of r|pa-kalpas. Chapter 2 explores about the origins of materiality, how to develop

four elements meditation and ten ways to develop concentration. Chapter 3 focuses

on about how to see ultimate materiality, analyse the r|pa-kalpasand analyse each

sense organ. Chapter 4 emphasizes how to see consciousness-produced materiality,

temperature-produced materiality and nutriment-produced materiality.

The aim of this presentation is to enhance clear understanding about the r|pa.

We, now, have great opportunity to make an effort to liberate from lives after death

by breaking round cycles of sasra.

There will be described about what is r|pa in detail in the following.

1.2. What is

R|pa

R|pais translated as matter, materiality, corporeality, body, form or the third

ultimate reality, etc., but none is exact. Matter is the nearest equivalent to judge from

the various aspects of r|pa.5

Tattha kinti kraapucch; kena kraen r|pa vaetha, kena

kraena ta r|pa nmti attho. Ruppatti ettha itti krauddeso.

Yasm ruppati tasm r|panti vuccatti attho. Ruppatti kuppati

ghayati piyati bhijjatti attho. Eva imin ettakena hnena

ruppanahena r|pa vutta. Puppanalakkhaena r|pantipi vattu

vuati. Ruppanalakkhaaheta 6.

Why materiality is called r|pa in pi? It is materiality because of being

molested(ruppanahena). Whereby is it molested? It is molested by cold, by heat, by

hunger, by thirst, by gadflies and flies and wind, sun, and creeping things. It is

molested, which means to be changed, deformed, disturbed, oppressed and broken;


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that is why it is called materiality.7For instance, in a cold climate, skin cracks and the

color changes; catch cold and fall ill. In a hot climate, skin gets inflamed and

reddened; get burns, scolds and sunstroke. In hunger because of weakness of nutritive

essence, the body becomes weak and fatigued.

8

These are some examples of the

changing nature of r|pa(matter).

There is a verse regarding withr|papreached by the Buddha in Dhammapada

thus: This body is worn out with age, it is the seat of sickness, and it is subject to

decay. This putrid body disintegrates; life, indeed, ends in death.9

The life-span of R|pa

The life-span of r|paor corporeality is 17 times longer than that of citta. So

the life-span of r|pais equal to 17 cittakkhaasor consciousness-moment or 17x3 =

51 khaasor sub-moments. Cittaarise and dissolve in the order of one thousand

billion times per second.10If one thousand billion times are divided into 17 is the

life-span of r|pa.

So r|pa arises and dissolves at a tremendous rate of more than 58 billion

times per wink or per snap of the fingers. There are also three distinct features in the

life-time of a r|pa. These are the arising, the existence, and the dissolution. The

arising and the dissolution of r|palast for one sub-moment each just like those of the

citta. So the existence of r|palasts for 49 sub-moments, and while it lasts, other r|pa

particles (r|pa-kalpas) keep on arising at every sub-moment. Consequently billions

of r|paparticles have the chance to combine with one another giving rise to large

masses of r|pawhich are visible to the naked eye.


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Size of

R|pa Kalpa

The size of r|pa kalpais described in the commentary of Vibha~ga11. The

dust we see in the wind when car or cart drives is so called rathareuminute particle.

If one rathareuis divided into 36, it is known as one tajjr minute particle which is

dust we see in the sun shine. Again if one tajjris divided into 36, it is called au

minute particle which can see only with microscope. If one auis divided into 36, it

is known as oneparamuminute particle which cannot see even with microscope.

The size of one r|pa kalpais the same with the size of oneparamuminute particle

estimately. R|pa kalpacan be seen only with the bright light which appears because

of Devine Eye Knowledge (Dibbacakkhu a). It however can be seen with the very

powerful light appeared because of samdhi.

Matter does not arise singly, but in a group called r|pa kalpa or sub-atomic

particles. R|pa kalpa means corporeal group, material unit, designates a

combination of several physical phenomena constituting a temporary unity 12. Each

r|pa kalpa consists of a minimum of eight materialities of earth element, water

element, fire element, wind element, colour, smell, taste and nutritive essence known

as pure octad-kalpa. These eight are inseparable. All materialities in a group arise

together and cease together. Their occurance depends on the four primary

materialities. So they have the same common base.13

One who wants to practise vipassan, it is so important to understand the

nature of mind and materiality. This dissertation because emphasize only r|pa, keep

on discussion about only r|pa. Why is it so important to understand materiality? In


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the Mahgoplaka Sutta, the Buddha explains the knowledge of materiality that is

necessary for a bhikkhuto progress in the Dhammaand Vinaya:

How does a bhikkhuhave knowledge of form? Here a bhikkhu

understands as it really is thus: All material form of whatever

kind consists of the four great elements and material form derived

from the four great elements. That is how a bhikkhu has

knowledge of form.14

And The Buddha says that without this knowledge, the bhikkhuis incapable

of growth, increase, and fulfilment in this Dhammaand Vinaya.15This means one

who wants to increase in Dhamma, he need to know and see all twenty-eight types of

materiality: four great elements and twenty-four derived materialities.

1.3. Twenty Eight Kinds of Materilities

There are twenty-eight types of material phenomena, which are briefly

comprised in two general categories: the four great elements and twenty-four

material phenomena derived from the four great elements. The four great elements

(Mahbh|ta) are the primary material elements: earth, water, fire and wind. These are

fundamental constituents of matter which are inseparable. Derived material

phenomena (Updya R|pa) are material phenomena derived from, or dependent

upon, the four great elements. These are twenty-four in number. The great elements

may be compared to the earth, the derivative phenomena to trees and bushes that

grow in dependence on the earth.16

All these twenty-four types of material phenomena are distributed into eleven

general classes. Seven of these classes are called concretely produced matter


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(nipphannar|pa) and the other four classes, being more abstract in nature, are called

non-concretely produced matter (anipphannar|pa) enumerated in the following

table.17

Table 1: The 28 Material Phenomena

Concretely Produced Matter (18) Non-Concrete Matter (10)(Nipphannar|pa R|pa) (Anipphanna R|pa)

I. Great Elements VIII. Limiting Phenomenon1. Earth element 19. Space element2. Water element IX. Communicating Phenomena3. Fire element 20. Bodily intimation4. Wind element 21. Verbal intimation

II. Sensitive Phenomena X. Mutable Phenomena5. Eye-sensitivity 22. Lightness

6.

Ear-sensitivity 23. Malleability7. Nose-sensitivity 24. Wieldiness8. Tongue-sensitivity (plus two intimation)

9. Body-sensitivity XI. Characteristics of MatterIII. Objective Phenomena 25. Production

10.Visible form 26. Continuity11.Sound 27. Decay12.Smell 28. Impermanence13.Taste

*Tangibility (= 3 elements:

Earth, fire, air)IV. Sexual Phenomena14.Femininity15.Masculinity

V. Heart Phenomenon16. Heart-base

VI. Life Phenomenon17.Life-faculty

VII. Nutritional Phenomenon18. Nutriment


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Eighteen Concretely Produced Matters

These eighteenkinds of material phenomena are called concretely produced

matters because they possess intrinsic nature and real characteristics, suitable for

contemplation by insight. These are divided into seven classes.

18

(1) Four Great Elements

(2) Five Sensitive Material Phenomena

(3) Five Objective Material Phenomena

(4) Material Phenomena of Sex

(5) Material Phenomenon of the Heart (Heart-base)

(6) Material Phenomenon of Life (Life-faculty)

(7) Material Phenomenon of Nutriment (Nutritive Essence)

1) Four Great Elements

The four great elements are earth element, water element, fire element and

wind element.

Earth Element Pathav Dhtu)

The earth element is so calledpathavdhtu because it is like the earth. The

earth is the basis for trees, mountains and so on to exist. In the same way pathav

dhtuis the basis for other dependent material properties. The word pathavcomes

from a root meaning to expand or spread out, and thus the earth element represents

the principle of extension. The main characteristic of earth element is hardness, but

it also includes roughness, heaviness, softness, smoothness and lightness. Its function

is to act as a foundation for the other coexisting materialities in its own kalpa. It is


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manifested as receiving coexisting materialities in its own kalpa. Its proximate cause

is the other three great primary elements in its own kalpa.19

Water Element

po Dhtu

)

The water element, or fluidity, is the material factor that makes different

particles of matter within one kalpa cohere or hold together, thereby preventing

them from being scattered about. Water element has the characteristic of flowing or

trickling or oozing. Its function is to intensify the coexisting materialities in its own

kalpa. It is manifested as the holding together or cohesion of material phenomena in

its own kalpa. Its proximate cause is the other three great primary elements in its

own kalpa.20

When water element is less, it coheres; when it is excessive, it flows. This can

be tested by pouring water into flour. When water is less, the flour coheres. If more

water is added, the flour flows.

Fire Element

TejoDhtu)

Fire element has the characteristic21 of heat or coldness. Its function is to

mature or ripen other material phenomena in its own kalpa. The liveliness of all

beings and plants is preserved by this fire element. It is manifested as a continuous

supply of softness. Just like an iron bar becomes soft when continuously heated up by

fire. The fruits continuously turn to softness after ripening. These are merely

manifestations of fire element. Its proximate cause is the other three great primary

elements in its own kalpa.

There are four internal fire elements22of the body, namely, heat that warms

the body (Santappana Tejo), heat that causes maturing and aging (Jiraa Tejo), heat of


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fever (ha Tejo) and digestive heat (Pcaka Tejo). We sometimes have indigestion

because of weak digestive fire. The worried person ages faster because of excessive

fire element.

Wind Element

Vyo Dhtu

)

Wind element has the characteristic of distending or supporting the

coexisting material phenomena in its own kalpa. Its function is to cause pushing in

the other material phenomena. It is manifested as conveying to other places. Its

proximate cause is the other three great primary elements in its own kalpa.23

We are able to sit erect because of the supporting, which is characteristic of

the wind element. One can be experienced wind element as tangible pressure.24

In our body there are six types of wind25:

1) Up-going winds (Uddha~gama Wt).

2) Down-going winds (Adhogama Wt).

3) Winds in the belly (Kucchisaya Wt).

4) Winds in the bowels (Kohsaya Wt).

5) Winds that move through the limbs (A~gama~gnusrino Wt).

6) In-breath and out-breath (Asssapassso Wt).

(2) Five Sensitive Material Phenomena Pasdar|pa)

There are five sensitive parts26

of the sense organs, produced by past kamma

in the body, which can receive the corresponding sense object. They are

eye-sensitivity, ear-sensitivity, nose-sensitivity, tongue-sensitivity, and

body-sensitivity.


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Eye-sensitivity (cakkhu pasda

) is the sensitive substance in the retina that

registers colour or light. It serves as physical base for eye-consciousness. The

impingement of colour to eye sensitivity gives rise to eye consciousness.

Eye-sensitivity is found in eye-decad kalpa.

Ear-sensitivity (sota pasda) is the sensitive substance found inside the ear

hole that registers sound. It serves as physical base for ear consciousness. The

impingement of sound to ear sensitivity gives rise to ear consciousness.

Ear-sensitivity is found in ear-decad kalpa.

Nose-sensitivity(ghna pasda) takes smell as object. Nose sensitivity is the

sensitive substance found inside the nose that registers smell. It serves as physical

base for nose consciousness. The impingement of smell to nose sensitivity gives rise

to nose consciousness. Nose-sensitivity is found in nose-decad kalpa.

Tongue-sensitivity (jivh pasda) is the sensitive substance found diffused

over the tongue that registers taste. It serves as physical base for tongue

consciousness. The impingement of taste to tongue sensitivity gives rise to tongue

consciousness. Tongue-sensitivity is found in tongue-decad kalpa.

Body-sensitivity (kya pasda) extends all over the body that is sensitive to

touch or tangible objects (earth, fire and air element). One experiences softness,

hardness, heaviness, lightness, roughness, smoothness, warmth, cold, pressure,

supporting, owing to body sensitivity. It serves as physical base for body

consciousness. The impingement of tangible object to body sensitivity gives rise to


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body consciousness. Body-sensitivity is found in body-decad kalpa all over the

body.

The eyes characteristic is sensitivity of the primary elements springing from a

desire to see. Its function is to pick up a visible datum as object. It is manifested as

the foundation of eye-consciousness. Its proximate cause is the primary elements

born of kamma springing from a desire to see.27So is the same with the ear, the nose,

the tongue, and the body should be similarly understood, with appropriate

substitutions.

The five types of sense consciousness arise dependent on these five

sensitivities, respectively. Their relation is the relation of dependence (nissaya

paccayo) 28 . When various colours or lights impinge eye-sensitivity, the

eye-consciousness which sees that visible object, arises and vanishes.

3) Five Objective Material Phenomena (Gocarar|pa)

There are five objective material phenomena, namely visible object (colour),

sound, smell, taste, and tangible object (touch). Tangible objects are the three

elements of earth, fire, and wind. They can be felt as hard, soft, heat, cold, and

pressure. Water element is excluded since it cannot be felt by the sense of touch.29

These five sense objects have the characteristic of impingement on the sense

bases. Their function is to be the objects of sense consciousness. They are manifested

as the resort of the respective sense consciousness. Their approximate cause is the

four great elements in its own kalpa30.


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4) Material Phenomena of Sex

Bhvar|pa

)

There are two sexual phenomena of femininity and masculinity. Only one of

the sexual phenomena exists in each sex-materiality decad-kalpa. These faculties

have, respectively, the characteristic of the female sex and of the male sex. Their

function is to show femininity and masculinity. They are manifested as the reason for

the mark, sign, work and ways of the female and of the male; that is, for the sexual

structure of the body, for its feminine or masculine features, for the typical feminine

or masculine occupations, and for the typical feminine or masculine deportment.

Their approximate cause is the four great primary elements in its own kalpa.31

The eight inseparable elements, life faculty and sexual phenomenon form a

sex-materiality decad-kalpa. They are found pervading the whole body, from head

to toes.

5) Material Phenomenon of the Heart Heart-base) Hadayar|pa)

The eight inseparable kalpa, life faculty and heart-base form a heart-base

decad-kalpa. Billions of heart-base decad-kalpasare found in the blood inside the

heart. The heart-base has the characteristic of being the material support for the mind

element and the mind-consciousness element with the exception of the five types of

sense consciousness. Each consciousness arises dependent on only one heart-base in

each heart-base decad-kalpa. Their relation is the relation of dependence32(nissaya

paccayo). Its function is to uphold them. It is manifested as the carrying of these

elements. Its approximate cause is the four great primary elements in its own

kalpa33.


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6) Material Phenomenon of Life Life-faculty)

Jvitar|pa

)

The eight inseparable elements and life faculty form a life nonad-kalpa. Just

as there is a vital force in mental factors, so there is a vital material force called

life-faculty, giving life to a being. The life-faculty has the characteristic of

maintaining the conascent kinds of matter at the static moment. Its function is to

make them occur from arising until passing away. It is manifested as the

establishment of their presence. Its approximate cause is the four great primary

elements in its own kalpa that are to be maintained.34Life-faculty element maintains

only kamma-produced materiality such as eye, ear, nose, tongue, body, sex and

heart-base decad-kalpa. Without life-faculty, the body becomes a corpse.

7) Material Phenomenon of Nutriment Nutritive Essence) oj)

Nutritive essence exists in every kalpa which forms the basic eight

inseparable elements, or pure octad-kalpa,(earth, water, fire, and wind elements,

colour, smell, taste and nutritive essence). Edible food (kabakrhra) has the

characteristic of nutritive essence (oj), that is, the nutritional substance contained in

gross edible food. Its function is to sustain the physical body. It is manifested as the

fortifying of the body. Its approximate cause is gross edible food, which is the base

of nutritive essence.35

Ten Non-Concretely Produced Matters

The types of matter in groups (8)-(11) are called non-concretely produced

matter (anipphanar|pa) because they do not arise directly from the four main causes

of matter but exist as attributes of concretely produced matter. Therefore they are not


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included among the ultimate realities and are not the objects ofvipassan.36They are

divided into four classes.

8) Space Element

ksa dhtu

)

There is space that delimits or separates r|pa kalpas, enabling them to be

perceived as distinct. Just like when eggs are put together, there is space in between

them, and similarly there is space in between r|pa kalpas that delimits them.37The

space element has the characteristic of delimiting matter. Its function is to display the

boundaries of matter. It is manifested as the confines of matter. Its approximate cause

is the matter delimited.38

Space elementbetweenr|pa kalpas

9) Intimating Material Phenomena

viattir|pa

)

There are two intimating material phenomena: bodily intimation and verbal

intimation. The former has the characteristic of the mode and the alteration in the

consciousness-originated wind element in which wind element predominant that

causes the occurence of moving forward, etc., this mode and alteration are a

condition for the stiffening upholding and moving of the conascent material body.

For instance, when you want to come close to someone, with that intention in mind,

many r|pa kalpascalled matter-produced-by-consciousness are produced, and they

pervade all over the body. The wind element in each kalpa of consciousness-born


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matter arises together successively, causing matter to move from one place to

another. Thus, the body moves forward and the intentions are revealed.

The latter has the characteristic of the mode and the alteration in the

consciousness-originated earth element that causes that occurence of speech utterance,

this mode and alteration are a condition for the knocking together of the vocal

apparatus. For example, When one has the intention to speak, many

consciousness-born matter arise depend on the heart-base and pervade all over the

body. The earth element in the consciousness-born matter when reaching the throat,

collide with earth element born by kammathat causes the occurrence of speech, thus

ones verbal intentions are revealed.

Both have the function of displaying intention. They are manifested,

respectively, as a cause of bodily movement and of verbal expression. Their

approximate causes are, respectively, the wind element and the earth element born of

consciousness39.

10) Mutable Phenomena vikrar|pa)

This category comprises special manifestation of concretely produced matter.

It includes the two types of intimation and three other material phenomena: lightness,

malleability, and wieldiness40. These three must arise together.

Among these, lightness (lahut) has the characteristic of non-slowness of

real materiality produced by consciousness, temperature or nutritive-essence. Its

function is to dispel heaviness of those three types of materiality. It is manifested as

light transformability. Its approximate cause is those three types of light materiality.


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Malleability has the characteristic of non-rigidity of real materiality

produced by consciousness, temperature or nutritive-essence. Its function is to dispel

rigidity of those three types of materiality. It is manifested as non-opposition to any

kind of action. Its approximate cause is those three types of malleable materiality.

Wieldiness has the characteristic of wieldiness that is favourable to bodily

action. Its function is to dispel unwieldiness. It is manifested as non-weakness of

materiality. Its approximate cause is wieldy materiality41.

11) Characteristics of Matter

lakkhaar|pa

)

There are four characteristics of matter, namely production (upacaya),

continuity (santati), decay (jarat), and impermanence (aniccat).

Production is the first arising of a material process. Continuity is the repeated

genesis of material phenomena in the same material process. For example, the arising

of the body, sex and heart groups at conception is production, while the subsequent

arising of those same material groups throughout life is continuity42.

Production of materiality has the characteristic of setting up beginning from

the first stage of foetus formation until the completed state of all the physical

faculties. Its function is to make material instances emerge for the first time. It is

manifested as launching or as the completed state of the real materiality. Its

approximate cause is materiality produced43.

Continuity of materiality has the characteristic of occurrence beginning from

completed state of the faculties. Its function is to anchor. It is manifested as

non-interruption. Its approximate cause is materiality that is to be anchored44.


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Decay has the characteristic of the maturing or aging or ripening of material

phenomena. Its function is to lead them on towards their termination. It is manifested

as loss of newness without loss of being. Its approximate cause is materiality that is

maturing, decaying or ripening

45

.

Impermanence has the characteristic of the complete breaking up of material

phenomena. Its function is to make them subside. It is manifested as destruction and

falling away. Its approximate cause is materiality that is completely breaking up46.

These all are twenty-eight kinds of materiality in theory. They will be further

discussed from the practical point of view.

Firstly four-element meditation (catu-dhtu vavahna), which is discerning

the elements (dhtu) of materiality (r|pa) will be discussed. Materiality is the first of

the five aggregates of clinging. In the world of five aggregates (pacavokra),

mentality depends on materiality, which means that consciousnesses arise dependent

on their respective material base.

To see this, one needs to see the individual elements that comprise materiality,

which means he needs first to penetrate to the sub-atomic particles called

r|pa-kalpas. He needs to see that materiality is nothing except these r|pa-kalpas.

But they are not ultimate reality yet. To penetrate to ultimate reality, he needs to see

individual elements (dhtu) in individual type of r|pa-kalpas: only then he can see

what materiality really is. But, before explaining the meditation, the different types of

r|pa-kalpaand their elements should be discussed firstly, in order that it may be

easier for one to understand the profound meditation that is four-element meditation

(catu-dhtu vavahna).


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1.4. Three Types of

R|pa Kalpa

As mentioned before, materiality is nothing exceptr|pa-kalpas, and there are

basically three types of r|pa-kalpa: octad-kalpas(ahaka), nonad-kalpas(navaka),

and decad-kalpas(dasaka).

Generally speaking, the materiality of everybody is composed of these three

types ofr|pa-kalpamixed together in different ways. The first type ofr|pa-kalpa

comprises the four great elements (mahbh|ta), and four elements of derived

materiality (upd r|pa); in total eight elements: earth, water, fire, wind, colour,

odour, flavour and nutritive essence. This type of r|pa-kalpa is called an

octad-kalpa(ahaka kalpa), and because nutritive essence is the eighth, it is also

called a nutritive essence octad-kalpa (ojahamaka kalpa). They are found

throughout the body, are opaque materiality (napasda r|pa), and are inanimate,

without life.

The second type of r|pa-kalpa comprises the basic eight elements and a

ninth, life-faculty (jvitindriya). This type ofr|pa-kalpais called a nonad-kalpa(na-

vaka), and because it has life-faculty as the ninth, it is also called a life nonad-kalpa

(jvita navaka-kalpa). They are found throughout the body and are also opaque.

They are animate because they have life-faculty.

Earth element Earth element

Water Water

Fire Fire

Wind Wind

Colour Colour

Smell SmellTaste Taste

Nutritive Essence Nutritive Essence

Life Faculty

Octad-Kalpa Life Nonad-Kalpa


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The third type of r|pa-kalpacomprises the basic eight elements, life-faculty

as the ninth, and a tenth. This type of r|pa-kalpais called a decad-kalpa(dasaka).

There are three types of decad-kalpa:

1.

Eye-, ear-, nose-, tongue-, and body decad-kalpas(cakkhu-,sota-,ghna-,jivh-,

kya dasaka-kalpa): are found in the respective organ. Their tenth element are

eye-, ear-, nose-, tongue-, and body transparent-element (pasda r|pa), is the

respective sense-base. The five material sense-bases (vatthu) are also the five

material sense-doors (dvra).

2. Heart decad-kalpas(hadaya dasaka-kalpa): are found in the blood in the heart.

Their tenth, the opaque-element, is the heart-base (hadaya-vatthu).

Whenever an object strikes upon one of the five sense-doors, it strikes the

sixth sense-door (the mind-door,bhava~ga) at the same time. For example, when a

colour-object strikes upon the eye-door, it strikes upon the transparent, tenth element

of an eye decad-kalpa, and upon the mind-door (bhava~ga) at the same time, and the

mind-door is based on heart base, tenth element of a heart decad-kalpa. The colour

object is known first by a mind-consciousness, second by an eye-consciousness, and

is then known by further mind-consciousnesses. Apart from the objects that also

strike the five sense-doors, there are also objects that strike the mind-door (bhava~ga)

alone: they are the six types of dhammaobjects.

3. Sex decad-kalpas(bhva dasaka-kalpa): are found throughout the body. Their

tenth, the opaque-element, is sex materiality (bhva), which is of two types: male

sex-materiality (purisabhva) and female sex-materiality (itthi bhva).


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Earth Element Earth Element Earth Element

Water Water WaterFire Fire Fire

Wind Wind Wind

Colour Colour Colour

Smell Smell Smell

Taste Taste Taste

Nutritive Essence Nutritive Essence Nutritive Essence

Life Faculty Life Faculty Life Faculty

Eye Sensitivity Heart Base Sex Materiality

Eye Dacad kalpa Heart Dacad kalpa Sex Decad kalpa

It is because their tenth element is transparent that eye-, ear-, nose-, tongue-,

and body decad-kalpasare transparent. All other types ofr|pa-kalpasare without

the transparent element, which is why they are opaque, as, for example, sex- and

heart decad-kalpasjust discussed.

And then meditator should know about the origin of materiality. It is

described in the next chapter.


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Endnotes

1Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p.25.2 Dr. Mehm Tin Mon, The Essence of Buddha Abhidhamma, p. 11.3Ibid, p.13.4 Abhis., p. 1, CSCD.5 Dr. Mehm Tin Mon, The Essence of Buddha Abhidhamma, p. 224.6

AbhiA. II, i, p.3, CSCD.7Bhikkhu amoli, The Dispeller of Delusion, p.3.8 Ashin Janakbhivasa Sayadaw, Abhidhamma in Daily Life, Translated and Edited by U Ko Lay,

p.251.9 Daw Mya Tin, Dh, Verse.148, p.52.10 SA.II.I.x.3, p.293, CSCD.11Bhikkhu amoli, The Dispeller of Delusion, p. 67.12 Nyanatiloka, Buddhist Dictionary, p. 149.13Nrada Thera, A Manual of Abhidhammattha-Sangaha, pp. 26-27.14Bhikkhu amoli,The Middle Length Discourses of the Buddha, p.316.15Ibid, p.315.16Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p. 235.17Ibid, p.236.18 Ibid, pp. 237-238.19

DhsA, p.368, CSCD.20Ibid, p.368.21Ibid, p.368.22Bhikkhu amoli, The Middle Length Discourses of the Buddha, p.528.23 DhsA, p.368, CSCD.24Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p. 238.25Bhikkhu amoli, The Middle Length Discourses of the Buddha, p.529.26Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p. 238.27 Dhs.A, p.349, CSCD.28 Abhi.VIII, p.5, CSCD.29Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p. 239.30 Dhs.A, p.355, CSCD.31 Dhs.A, p.358, CSCD.32 Abhi.VIII, p.5, CSCD.33 Vis.II, p.77, CSCD.34 Dhs.A, p.359, CSCD.35 Dhs.A, p.368, CSCD.36Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p. 241.37Ibid, p.241.38 Dhs.A, p.362, CSCD.39 Vis.II, p.78, CSCD.40Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p. 241.41 Dhs.A, p.362, CSCD.42Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p. 242.43 Dhs.A, p.364, CSCD.44 Ibid, p,364, CSCD.45 Ibid, p,365, CSCD.46 Ibid, p.365, CSCD.


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CHAPTER II

FUNDAMENTAL PRINCIPLES OF STUDYING R

P

2.1. Materialitys Four Types of Origin

Materiality has one of four origins: kamma, consciousness, temperature and

nutriment, which means everybody has four types of materiality:1Kamma-produced

materiality (kammaja r|pa), Consciousness-produced materiality (cittaja r|pa),

Temperature-produced materiality (utuja r|pa) and Nutriment-produced materiality

(hraja r|pa).

Now each of the four types of origin for materiality will be further discussed.

Kamma Produced Materiality

Kamma-produced materiality (kammaja r|pa) comprises life nonad-kalpas,

and decad-kalpas: eye-, ear-, nose-, tongue-, body-, heart- and sex decad-kalpas.

Having life-faculty, they are animate. Their nutritive essence (oj) is kamma-pro-

duced (kammaja oj).

Kamma here refers to volition (cetan) in wholesome and unwholesome

consciousness did in the past. The twenty-five kinds of kammathat produce material

phenomena are the volitions of the twelve unwholesome cittas, the eight great

wholesome cittas, and the five fine-material wholesome cittas. The volitions of the

immaterial wholesome cittasgenerate rebirth in the immaterial plane and thus cannot

produce kamma-produced materiality.

Comment [S1]:2.1. Materiality s

Four Types of Origin

2.2. How to Develop Four-Elements

Meditation

2.3. The Ten Ways to Develop

Concentration


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Kamma produces material phenomena at each sub-moment among the three

sub-moments of consciousness arising, presence, and dissolution starting with

the arising sub-moment of the rebirth-linking consciousness up to the seventeenth

mind-moment preceding the death consciousness. It is the foundation of all other

materiality. Eighteen kinds of material phenomena are produced by kamma: the eight

inseparables; the five sensitivities; the two sex faculties; the life faculty; the

heart-base; and space. Of these, nine kinds the eight faculties and the heart-base

arise exclusively from kamma. The other nine kinds arise from kamma only when

they occur in the kamma-born groups; otherwise they originate from the other

causes.2

Consciousness-Produced materiality

Consciousness-produced materiality (cittaja r|pa) comprises octad-kalpas.

Their nutritive essence is consciousness-produced (cittaja oj), and is produced only

by consciousnesses that arise dependent on the heart-base. All consciousnesses that

arise dependent on the heart-base produce consciousness-produced materiality apart

from the rebirth-linking consciousness.

The seventy-five types of consciousness, excluding the immaterial sphere

resultants and the tenfold sense consciousness, produce consciousness-produced

materiality beginning with the arising moment of the first bhava~gacitta immediately

after the rebirth consciousness. The tenfold sense consciousness lacks the power to

produce matter, and the four immaterial resultants cannot do so since they arise only

in the immaterial realms.


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According to the commentators mental phenomena are strongest at the

moment of arising, material phenomena strongest at the moment of presence.

Consciousness therefore produces matter only at its arising moment, when it is

strongest.

3

An example is anger and worry. Both of Anger and worry are hatred (dosa),

and a hatred consciousness produces consciousness-produced materiality with

predominant fire-element. That is why, when we are angry or worried, we get hot.

Another example is bodily movement: moving the limbs and body forwards

and backwards, up and down. For example, when we walk, the mind is directed at the

leg and foot. That intention produces consciousness-produced materiality in the leg

and foot, and throughout the body: it has predominant wind-element. Just as wind

carries objects along, so too the wind-element carries the limbs and body along. A

long series of different consciousness-produced r|pa-kalpas being produced in

different places gives rise to the movement. The consciousness-produced

r|pa-kalpas that arise at the raising of the foot are different from the

consciousness-produced r|pa-kalpas that arise at the lowering of the foot. Each

r|pa-kalpaarises and passes away in the same place, and new r|pa-kalpasarise

elsewhere and pass away there.

A third example is Samatha, Vipassan, Path and Fruition consciousnesses.

Because such consciousnesses are very pure, powerful and superior, these

consciousnesses produce very many generations of pure and superior

consciousness-produced materiality of which the earth-, wind- and fire-element are


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very soft and subtle. When those soft and subtle r|pa-kalpastouch the body-door

the yogi experiences great bodily comfort, with no heaviness4.

Temperature-Produced materiality

Temperature-produced materiality (utuja r|pa) comprises octad-kalpas. They

are inanimate. Their nutritive essence is temperature-produced (utuja oj), which

comes from the fire-element (tejo dhtu). The fire-element of all r|pa-kalpas

produces temperature-produced r|pa-kalpas, which themselves have fire-element

that produces temperature-produced r|pa-kalpas, which themselves have

fire-element etc. That is why, according to its power, the fire-element produces

materiality through a number of generations. For example the fire-element of a

kamma-produced r|pa-kalpa itself produces temperature-produced r|pa-kalpas5.

Kammaja1stutuja2ndutuja3rdutuja4thutuja5thutuja

Fire element, on reaching its stage of presence, produces both internal and

external material phenomena originating from temperature.6

Nutriment-Produced Materiality

Nutriment-produced materiality7(hraja r|pa) also comprises octad-kalpas.

Their nutritive essence is nutriment-produced nutritive essence (hraja oj). It is

produced by the food and drink that one consumes. The food in the bowl, the food in

the mouth, undigested food in the stomach, semi-digested- and fully digested food in

the intestines, the faeces, pus, and urine are temperature-produced nutritive-essence

octad-kalpas.


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The digestive heat is the fire-element of life nonad-kalpas, which are

produced by kamma8. When the digestive heat meets with the nutritive essence of the

temperature-produced nutritive-essence octad-kalpas (utuja ojahamaka-kalpa) of

the undigested and semi-digested food, nutriment-produced nutritive-essence

octad-kalpas are produced. Again, when that nutritive-essence meets the digestive

heat, it reproduces many generations of nutritive-essence octad-kalpas up to ten or

twelve times. The nutriment taken by a pregnant mother, pervading the body of the

embryo, originates materiality in the child. Even nutriment smeared on the body is

said to originate materiality9.

And it supports also the nutritive-essence in kamma-, consciousness-, and

temperature-produced r|pa-kalpas, and reproduces nutriment-produced

r|pa-kalpas. The nutriment of food taken in one day may reproduce in this way for

up to seven days, depends on the quality of the food. Divine nutriment is most

superior, may reproduce in this way for up to one or two months.10

Since life nonad-kalpasare found throughout the body, the reproduction of

nutriment-produced r|pa-kalpasis found throughout the body.


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Table 2: How Matter is born by Nutriment

the food breaks downinto particles

8 inseparable elementsborn by Temperature

one particle

Earth element

Water

Fire

Wind

Colour

Smell

Taste

Nutritive Essence

hraja r|paspread outall over the body

Supported nutritive essenceby produces

digestive fire new generation of


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r|pa-kalpascalledhraja r|pa

If one wants to attain Nibbna, he needs to know and see materiality as it

really is, not only as a concept. He needs first to see that materiality (r|pa) consists of

r|pa-kalpas, after that he needs to penetrate the delusion of compactness11to see the

individual elements of the individual r|pa-kalpa, which is to see ultimate materiality,

and then he needs to analyse different elements, their origin, and how they function.

To be able to do that, need to start with four elements meditation. It may say that this

is the beginning of Vipassan, because at the end of four elements meditation one can

properly discern ultimate materiality, which is necessary for Vipassan.

Whether one starts withSamathasubject of meditation (such as npnasati

up to jhna) or with four-element meditation (that leads only up to access

concentration), he needs to complete four-elements meditation before one can do

Vipassan. If one has first developed aSamathasubject of meditation, one should

please enter the fourthjhnaat every sitting, and having emerged from it, begin four

elements meditation.

2.2. How to Develop Four-Element Meditation

In thePitexts, there are two ways to develop four elements meditation: in

brief and in detail. The brief is for those of quick understanding, and the detailed for

those who have difficulty with the brief one. The Buddha taught the brief method in

the Mahsatipahna Sutta:12


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A bhikkhu reviews this very body, however it be positioned or placed, as

consisting of just elements, thus: There are in this body just the earth-element

(pathav-dhtu), the water-element (po-dhtu), the fire-element (tejo-dhtu), and the

wind-element (vyo-dhtu).Just as though a skilled butcher or his apprentice had

killed a cow and was seated at the crossroads with it cut up into pieces; so too, a

bhikkhureviews this very body.....as consisting of just elements, thus: There are in

this body just the earth-element (pathav-dhtu), the water-element (po-dhtu), the

fire-element (tejo-dhtu), and the wind-element (vyo-dhtu).

Also the Visuddhi Maggaexplains further as follow:

So firstly, one of quick understanding who wants to develop this meditation

should go into solitary retreat. Then he should advert to his entire material body, and

discern the elements in brief in this way, In this body,

[1]

what is hardness or roughness is the earth-element;

[2] what is flowing or cohesion is the water-element;

[3] what is maturing or heat is the fire-element;

[4] what is pushing or supporting is the wind-element,

and he should advert and give attention to it, and review it again and again as

earth-element, water-element, fire-element, wind-element, that is to say, as mere

elements, not a being, and soulless13.

In accordance with the Dhammasa~gin, 14 one should discern the four

elements in the whole body as twelve characteristics:

1. Earth-element:


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the body, from head to feet. Repeat discerns the two many times until he is satisfied

that he can do it.

3. Then look for heaviness. Place one hand on top of the other in his lap, and feel

the heaviness of the top hand, or feel the heaviness of the head by bending it forward.

Practise systematically until one discerns heaviness throughout the body.

When one can discern heaviness clearly, discern the three, hardness,

roughness, and heaviness, in turn, throughout the body, until he is satisfied.

4. Next look for softness by pressing ones tongue against the inside of his lower

lip to feel its softness. Then relax his body, and practise systematically until he

can discern softness easily throughout the body.

Then look for the four, hardness, roughness, heaviness, and softness

throughout the body alternatively until he is satisfied.

5. Next look for smoothness by wetting ones lips and rubbing his tongue over

them from side to side. Practise until he can discern smoothness throughout the

body.

Then look for all five characteristics throughout the body, in turn.

6. Next look for lightness by wagging a finger up and down, and feeling its

lightness. If one cannot feel it, look for heaviness again. When one can feel the

heaviness of the whole body, then again wag a finger up and down and feel its

lightness. Practise until you can discern lightness throughout the body.

And then look for all six characteristics throughout the body alternatively.

7. To discern cohesion, be aware of how the body is held together by the skin, flesh,

and sinews. The blood is held inside by the skin, like water in a balloon. Without


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cohesion the body would fall into separate pieces and particles. The force of

gravity that keeps the body stuck to the earth is also cohesion. Look for cohesion

by feeling cohesion as if ones whole body was wound up in rope. Discern this as

cohesion, and develop it throughout the body as before.

Then look for all seven characteristics throughout the body, in turn.

8. To discern flowing, be aware of the saliva flowing in the mouth, the blood

flowing through the blood vessels, the air that flowing into the lungs, or heat

flowing throughout the body.

And then look for all eight characteristics throughout the body, in turn.

9. Next look for heat (or warmth) throughout the body. This is usually very easy to

do. Begin by being aware, of heat in any place where it is clear to one.

And then look for all nine characteristics alternatively.

10. Next look for coldness by feeling the coldness of the breath as it enters the

nostrils, and then discern it systematically throughout the body as before.

And then look for all ten characteristics alternatively.

11. Then look for supporting. Relax ones back, so ones body bends forward. Then

straighten it, and keep it straight. The force that keeps the body straight is

supporting. Practise systematically until one discern supporting throughout the

body.

Then, when one can discern supporting easily, discern all eleven

characteristics alternatively throughout the body.

12. To discern pushing, begin by being aware of pushing in the centre of head as one

breathes in and out. When one discerns it, concentrate on it until it becomes clear


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to ones mind. Do it again and again, many times, until wherever he places his

awareness in the body he sees pushing easily. If the pushing of the breath in the

centre of the head is not easy to discern, then try to feel the pushing as the chest

expands, or the abdomen moves when breathing. Wherever he begins, he must

discern pushing throughout the body from head to feet, in the same way as

before. In some places it will be obvious, in other places less so, but it is present

throughout the body.

When one can discern all twelve characteristics clearly throughout the body,

try to discern each characteristic, one at a time from head to feet in that order until he

can do it quite quickly, at least three rounds a minute.

While practising in this way, some elements may become unbalanced,

excessive and even unbearable for some meditators. Particularly hardness, heat, and

pushing can become excessive. If this occurs, he should concentrate more on the

opposite quality, and continue to develop concentration in that way.

For example, if flowing is in excess concentrate more on cohesion, or if

supporting is in excess concentrate more on pushing. Doing so is for the sake of

balancing the elements. The opposites are: hardness and softness, roughness and

smoothness, heaviness and lightness, flowing and cohesion, heat and coldness, and

supporting and pushing. When the elements are balanced, it is easier to attain

concentration.

Having now become skilled in the discernment of the twelve characteristics in

the whole body, with the twelve characteristics having become clear, one should

discern the first six at one glance as the earth-element, the next two at one glance as


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the water-element, the next two as the fire-element, and the last two as the

wind-element. One should continue to discern earth, water, fire, and wind, in order to

calm the mind and attain concentration. One should do this again and again hundreds,

thousands, or millions of times.

A good method for keeping the mind calm and concentrated is to no longer

move ones awareness from one part of the body to another. Instead, take an

overview of the body. It is usually best to take the overview as if one were looking

from behind ones shoulders. It can also be done as if looking from above ones head

down, but this may lead to tension and imbalance of the elements.

2.3. The Ten Ways to Develop Concentration

The sub commentary to the Visuddhi Maggasays to develop concentration in

ten ways.16One should discern the four elements

1. In order (anupubbato)

Earth, water, fire, and wind: the sequence given by The Buddha.

2. Not too fast (ntisghato)

If one discerns the four elements too fast, he will not see them clearly.

3. Not too slow (ntisaikato)

If one discerns the four elements too slowly, he will not reach the end.

4. Warding off distractions (vikkhepapaibhanato)

One should keep the mind with only the object of meditation, the four

elements, and not let it wander.

5. Going beyond concepts (paattisamatikkamanato)


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One should not just mentally note, earth, water, fire, wind, but be aware of

the actual realities of hardness, roughness, heaviness, softness, smoothness,

lightness, flowing, cohesion, heat, coldness, supporting, and pushing.

6. Discarding what is unclear(anupahnamucanato)

Once one can discern all twelve characteristics, one may temporarily leave

out some characteristics that are unclear, this is not advisable if it leads to

pain or tension, because of an imbalance in the elements. One needs also to

keep at least one characteristic for each of the four elements. One should not

work on just three, two, or one element. And it is best if all twelve

characteristics are clear, with none left out.

7. Discerning the characteristics (lakkhaato)

When one begin to meditate, and the characteristics of each element are not

yet clear, he can also concentrate on the function and manifestation of the

elements.

When ones concentration gets better, however, he should concentrate on only

the natural characteristics (sabhva lakkhaa): the hardness and roughness of

the earth-element, the flowing and cohesion of the water-element, the heat

and coldness of the fire-element, and the supporting of the wind-element.

At this point he will see only elements, and not see them as a person or self.

8-9-10. The sub-commentary further recommends that one develops his

concentration according to three suttas: Ad icitta Suttah 17,Stibhva Sutta18

and Bojjha~ga Sutta19.


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In those three suttas, The Buddha advises balancing the five faculties

(indriya): faith, effort, mindfulness, concentration, and understanding; and balancing

the seven factors of enlightenment (bojjha~ga): mindfulness, investigation of

phenomena, effort, joy, tranquillity, concentration and equanimity.

Endnotes

1Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p. 246.2Ibid, p.247.3Ibid, pp.247-248.4 Pa-Auk Tawya Sayadaw, Knowing and Seeing, p.138.5Ibid, pp.139-140.6Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p. 250.7 Pa-Auk Tawya Sayadaw, Knowing and Seeing, p.140.8 Please see Kamma-Produced Materiality, above p.239 Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p. 250.10 Pa-Auk Tawya Sayadaw, Knowing and Seeing, p.141.11 M.A, I, p.276. CSCD.12Bikkhu Bodhi, Middle Length Discourses of the Buddha, p.148.13Bhikkhu amoli, The Path of Purification, p. 385.14 DhsA, p.368, CSCD.15 Pa-Auk Tawya Sayadaw, Mindfulness of breathing and Four Elements Meditation, pp.18-22.16Vis.xi, Catudhtu-vavatthna-bhvan, Vol.I, p.433, CSCD.17 This is also called Nimitta Sutta, A.III.v.11, Vol.I, p.257, CSCD.18 A.VI.ix.1, Vol.II, p.379, CSCD.19

This is also called Aggi Sutta, S.V.II.vi.3, Vol.III, p.98, CSCD.


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CHAPTER III

ANALYSIS OF

R

PA

3.1. How to See Ultimate Materiality

Seeing the Body Transparent- Element as One Block

According to Pa-Auk Sayadaws book 1 , as one continues to develop

concentration on the four elements, and approaches access concentration (upacra

samdhi), one will see different kinds of light. To some yogis it is a smoky grey light.

If one continues to concentrate on the four elements in that grey light, it will become

whiter like cotton wool, and then bright white, like clouds, and his whole body will

appear as a white form. As he continues to concentrate on the four elements in the

white form, it will eventually become transparent like a block of ice or glass.

This transparent materiality is the five transparent-elements. The body

transparent-element is found throughout the body. That is why ones whole body

appears transparent. He sees the transparent-elements as one transparent form or

block, because he has not yet removed the three kinds of compactness (ghana):

compactness of continuity (santati ghana), of group (sam|ha ghana) and of function

(kicca ghana).2

How to See ther|pa kalpas

If one continues discern the four elements in the transparent form (or block),

it will sparkle and emit light. When one can concentrate on the four elements in this

form (or block) continuously for at least half an hour, he has reached access

Comment [S1]: 3.1. How You See

Ultimate Materiality

3.2. How You Analyse the R|pa kalpas

3.3. How You Analyse Each Sense Organ


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concentration. With the light, discern the space-element in the transparent form, by

looking for small spaces in it. He will now find that the transparent form breaks

down into small particles; they are called r|pa-kalpas.3Having reached this stage,

which is purification of mind (citta visuddhi), he can proceed to develop purification

of view (dihi visuddhi), by analysing the r|pa-kalpas.

3.2. How to Analyse theR|pa kalpas

How to See the Four Elements in R|pa kalpas

R|pa-kalpasfall into two groups: transparent r|pa-kalpasand opaque ones.

R|pa-kalpas that contain one of the five transparent-elements (eye-, ear-, nose-,

tongue- or body transparent-element) are the transparent r|pa-kalpas. All other

r|pa-kalpas are opaque.

According to Pa-Auk Sayadaws book4, one should first discern the four

elements, earth, water, fire, and wind, of individual transparent- and opaque

r|pa-kalpas. He will find that the r|pa-kalpas arise and pass away very, very

quickly, and will be unable to analyse them.

If he does not go any further, but try to do Vipassanby contemplating the

arising and passing away of those r|pa-kalpas, this means he will be trying to do

Vipassan on concepts and has not arrived at ultimate reality (paramattha). So he

must analyse the r|pa-kalpasfurther, until he can see the elements in single ones: in

order to reach ultimate reality. Only then he has removed the three kinds of

compactness.

If one is unable to discern the four elements in single r|pa-kalpas because

they arise and pass away very, very quickly, then ignore their arising and passing


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tongue-consciousness to help him until his meditation has become strong and

powerful.

How to See Colour

Colour (vaa) is the fifth element to be discerned, is the object of seeing

(r|prammaa), and is found in all r|pa-kalpas. It will be easily known with a

mind-consciousness alone, because by seeing the r|pa-kalpas one has already seen

colour.

How to See Odour

Odour (gandha) is the sixth element to be discerned, is the object of smell

(gandhrammaa), and is also found in all r|pa-kalpas. Because it is a life-long habit

to use the nose to smell with, in the beginning, one will need a nose-consciousness to

help him know odour with a mind-consciousness.

To do this, one needs first to discern the materiality that the two types of

consciousness depend on, namely the nose transparent-element and opaque

heart-materiality. The nose transparent-element is the tenth element of a nose

decad-kalpa, and heart materiality is the tenth element of a heart decad-kalpa.

To find the nose transparent-element, first discern the four elements in the

nose, but be sure to look at a decad-kalpain the nose that is of the nose-base. Only

nose decad-kalpashave the nose transparent-element.

Next, to find heart-element, one needs to discern the bright, luminous

mind-door (the bhava~ga). It should be easy to do because he has already discerned

the four elements in the transparent and opaque r|pa-kalpas of the six sense-bases.


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Having now discerned the nose transparent-element (the nose-door) and the

bhava~ga (the mind-door), one can proceed to discern the odour of ar|pa-kalpa

near the nose decad-kalpawhere he discerned the transparent-element. He will see

that the odour impinges on the nose- and mind-door at the same time.

How to See Flavour

Flavour (rasa) is the seventh element to discern, is the object of taste

(rasrammaa), and is also found in all r|pa-kalpas. As with the nose, one will in the

beginning need a tongue-consciousness to help him know flavour with a

mind-consciousness. And here too, he needs first to discern the materiality that the

two types of consciousness depend on: the tongue transparent-element and opaque

heart-materiality. Having done that, he then discerns the flavour of a r|pa-kalpa. he

can take ar|pa-kalpafrom the saliva on his tongue.

How to See Nutritive Essence

Nutritive essence (oj) is the eighth element to discern. It is also found in all

r|pa-kalpas, and is, as mentioned earlier, of four types: 7 kamma-produced

nutritive-essence (kammaja oj), consciousness-produced nutritive-essence (cittaja

oj), temperature-produced nutritive-essence (utuja oj), and nutriment-produced

nutritive-essence (hraja oj).

Examine any r|pa-kalpa, and one will find nutritive essence from which,

r|pa-kalpasare seen to multiply forth again and again.

Having now discerned the eight basic elements that are found in all

r|pa-kalpas, one should try to discern the remaining three basic elements that are

found only in specific r|pa-kalpas: the life-faculty-, sex-, and heart-element.


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How to See Life-Faculty Sex- and Heart-element

The life-faculty (jvitindriya) element sustains only kamma-produced

materiality, which means it is found only there. Since, as explained earlier,8 all

transparent r|pa-kalpas are kamma-produced, it is easiest for one to discern

life-faculty first in a transparent r|pa-kalpa. Discern an eye decad-kalpa, and see

that the life-faculty element sustains the elements of its own r|pa-kalpaonly, not the

elements of others.

Then one needs also try to discern the life-faculty element in an opaque

r|pa-kalpa. The body has three types of opaque r|pa-kalpawith the life-faculty

element. Of these, heart decad-kalpas(hadaya dasaka-kalpa) are found only in the

heart; sex decad-kalpas (bhva dasaka-kalpa) and life nonad-kalpas (jvita

navaka-kalpa) are found throughout the whole body.

It is easiest first to discern the life-faculty element of either a life

nonad-kalpaor a sex decad-kalpa. To tell the two r|pa-kalpasapart, he looks for

the sex-element (bhva r|pa).

Just now one discerned the life-faculty element in a transparent r|pa-kalpa

of the eye, so look again in the eye and discern an opaque r|pa-kalpa with the

life-faculty element. Since life nonad-kalpasand sex decad-kalpasare found in all

six sense-organs, it will be either one. If it has the sex-element, it is a sex

decad-kalpa, if not; it is a life nonad-kalpa. In that case, discern another opaque

r|pa-kalpa until he discerns the sex-element (bhva r|pa). In a male there is only

male bhva r|pa, and in a female only female bhva r|pa. Male bhva r|pa is a

quality by which one can know This is a man. Female bhva r|pa is a quality by


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which one can know This is a woman. And then look for life-faculty and bhva

r|pa in ar|pa-kalpaof the ear, nose, tongue, body and heart also.

To discern an opaque r|pa-kalpa of the heart, one concentrates again on the

bright, luminous mind-door, the bhava~ga. To see it very clearly, wiggle ones finger,

and he sees the consciousness that wants to wiggle the finger. Then try to discern the

r|pa-kalpas that support the bhava~ga. He will find them in the lower part of the

bhava~ga: they are opaque, heart decad-kalpas (kalpas with hadaya r|pa as the

tenth factor. He tries to discern life-faculty in that kalpas and then discern

heart-element (hadaya r|pa) which is the place where the mano dhtu and

manoviadhtuoccur.

With this, he has completed the discernment of all the elements in

r|pa-kalpas: earth, water, fire, wind, colour, odour, flavour, nutritive essence,

life-faculty and sex- and heart-element. And he has discerned them in the appropriate

transparent and opaque r|pa-kalpas in all six sense-organs. The next stage in

discerning materiality is to analyse the materiality of each of the six sense-organs: the

eye, ear, nose, tongue, body and heart, and see the different types of r|pa-kalpa

there. He starts by analysing just the two types of transparent-element.

3.3. How to Analyse Each Sense Organ

How to Analyse the Transparent-Elements

Each organ has several kinds of r|pa-kalpamixed together. For example the

eye, ear, nose, and tongue have two types of transparentr|pa-kalpamixed together

like rice flour and wheat flour: the transparent r|pa-kalpaof the respective organ

and transparent r|pa-kalpa of the body. Body decad-kalpasare found throughout


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the six sense-organs. For example in the eye, there are two types of transparent

r|pa-kalpa: the eye decad-kalpa(cakkhu dasaka-kalpa) and the body decad-kalpa

(kyadasaka-kalpa). So is the same with in the ear, nose, tongue, body and heart.

Sex decad-kalpastoo are found throughout the six sense-organs, and are also

mixed with the transparent r|pa-kalpas. To see all this, one needs to analyse the

transparent r|pa-kalpas in the five sense-organs, and identify the

transparent-element respective to each (the eye-, ear-, nose- and tongue

transparent-element) as well as the body transparent-element there. According to

Pa-Auk Sayadaws book9,

1.

The eye transparent-element (cakkhu pasda): It is sensitive to colour, whereas

the body transparent-element is sensitive to touch (tangible objects). This

difference allows one to know which is which. First discern the four elements

in the eye to see a transparent r|pa-kalpa, and discern that r|pa-kalpas

transparent-element. Then look at the colour-element of a group of

r|pa-kalpas nearby. If it impinges on the transparent-element, that

transparent-element is an eye-transparent-element (of an eye decad-kalpa).

Otherwise it is a body transparent-element (of a body decad-kalpa). Then body

transparent-element also discerns as the following.

2. The body transparent-element (kya pasda): It is sensitive to tangible objects.

Tangible objects are the earth-, fire-, and wind-elements. Again discern a

transparent-element in the eye. Then look at the earth-, fire-, or wind-element

of a group of r|pa-kalpasnearby. If it impinges on the transparent-element,


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that transparent-element is a body transparent-element (of a body

decad-kalpa).

3. The ear transparent-element (sota pasda): It is sensitive to sound. Discern a

transparent-element in the ear. Then listen. If a sound impinges on the

transparent-element, that transparent-element is an ear transparent-element (of

an ear decad-kalpa). Then discern the body transparent-element as you did in

the eye.

4. The nose transparent-element (ghna pasda): It is sensitive to odour. Discern a

transparent-element in the nose. Then smell the odour of a group of


transparent-element is a nose transparent-element (of a nose decad-kalpa).

Discern the body decad-kalpaas you did in the eye and ear.

5. The tongue transparent-element (jivh pasda): It is sensitive to taste. Discern a

transparent-element in the tongue. Then taste the flavour of a group of


transparent-element is a tongue transparent-element (of a tongue decad-kalpa).

Discern the body decad-kalpaas you did in the eye, ear and nose.

When one has analysed the two types of transparent-element in each of the

five sense-organs, he needs also to see that the body transparent-element (in body

decad-kalpas) is found in the heart also. And then he needs also to see the opaque

sex-element (in sex decad-kalpas) is found in all six sense-organs.


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Having done that, he will have analysed all five types of transparent element,

and two of the six types of opaque element10. Now he needs to analyse the remaining

opaque elements in each sense-organ.

Fifty-Four Elements in the Eye

So far, one has discussed three basic types of r|pa-kalpa: the decad-kalpas

of each of the six sense-organs, the life nonad-kalpas, and the octad-kalpas.

The eye, ear, nose, tongue, and heart comprise seven types of r|pa-kalpa,

with altogether sixty-three elements.11But when analysing the materiality of each

sense-organ, the PiTexts say one should look at only six types of r|pa-kalpa

(not the life nonad-kalpas): he should concentrate on only fifty-four types of

materiality (63 - 9 = 54).12He has to discern the life nonad-kalpasin another way

later. When he analyses the materiality of the body organ, he can analyse only five

types of r|pa-kalpa, only forty-four types of materiality (54 - 10 = 44).

The six types of r|pa-kalpain the eye are

1. The eye decad-kalpa 13(cakkhu dasaka-kalpa),

2. The body decad-kalpa 13(kyadasaka-kalpa),

3. The sex decad-kalpa 13(bhvadasaka-kalpa),

4. The consciousness-produced kalpa (cittaja ojahamaka-kalpa)

5. The temperature-produced kalpa (utuja ojahamaka-kalpa)

6. The nutriment-produced kalpa (hraja ojahamaka-kalpa)

First the three types of r|pa-kalpahe just discerned and analysed in the eye

are altogether thirty types of materiality.


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And then there are three more types of r|pa-kalpa, with eight types of

materiality each, altogether twenty-four (3 x 8 = 24). They are the three types of

nutritive-essence octad-kalpas, which are opaque.

The first three types of r|pa-kalpa(the decad-kalpas) are kamma-produced,

whereas the last three types of r|pa-kalpa (octad-kalpas) are either

consciousness-temperature-, or nutriment-produced. As discussed in the beginning of

this talk, there are four origins of materiality. 14 Since one has discerned the

kamma-produced r|pa-kalpas, it is still left to discern which type of octad-kalpais

which.


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CHAPTER IV

THE WAYS OF SEEING PRODUCED MATERIALITY BY THREE CAUSES

4.1. How to See Consciousness Produced Materiality

As mentioned before, 1 every consciousness that arises dependent on

heart-materiality (apart from the rebirth-linking consciousness) produces a great

number of consciousness-produced nutritive-essence octad-kalpas (cittaja ojaha-

maka-kalpa). They are opaque and spread throughout the body.

That is why, if one concentrates on the bhava~ga, he will see many

consciousnesses dependent on heart-materiality producing r|pa-kalpas. If it is not

clear, concentrate again on the bhava~ga, and again wiggle one of his fingers. He will

then see a large number of r|pa-kalpas being produced because the mind wants to

wiggle the finger. And he will see that such r|pa-kalpascan arise anywhere in the

body.2He discerns consciousness-produced nutritive-essence octad-kalpas in each

sense organ.

4.2. How to See Temperature Produced Materiality

As mentioned before,3 the fire-element (tejo) is also called temperature

(utu), and is found in all r|pa-kalpas. The fire-element of all r|pa-kalpasproduces

temperature-produced nutritive-essence octad-kalpas (utuja ojahamaka-kalpa).

They themselves contain the fire-element, which produces further

Comment [S1]: 4.1. How to See

Consciousness Produced Materiality

4.2. How to See Temperature Produced

Materiality

4.3. How to See Nutriment Produced

Materiality

4.4. Conclusion


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temperature-produced nutritive-essence octad-kalpas. He needs to see that this

process takes place in all the types of r|pa-kalpain each sense-organ.

According to Pa-Auk Sayadaws book4, for example, he first discerns the

fire-element in an eye-decad kalpa.Then see that it produces temperature-produced

nutritive-essence octad-kalpas: that is the first generation. Then discern the

fire-element in ar|pa-kalpaof that first generation and see that it too reproduces:

that is the second generation. In this way, see that the temperature in the eye

decad-kalpa (which is kamma-produced)5 reproduces through four or five

generations6.

He needs to see that this process takes place for each type of r|pa-kalpain

each sense-organ, and needs to see how many generations of temperature-produced

nutritive-essence octad-kalpasproduced by each type of r|pa-kalpas.

4.3. How to See Nutriment Produced Materiality

As mentioned above,7 four parts of the body, namely, undigested food,

digested food (faeces), pus, and urine, are inanimate temperature-produced

nutritive-essence octad-kalpas(utuja ojahamaka-kalpa). And the bodys digestive

heat (which is most powerful in the alimentary canal) is just the fire-element of life

nonad-kalpas (jvita navaka-kalpa), which are kamma-produced8.

According to Pa-Auk Sayadaws book9, When the nutritive essence of the

temperature-produced nutritive-essence octad-kalpasmeets with the digestive heat,

further materiality is produced, namely, nutriment-produced nutritive-essence

octad-kalpas(hraja ojahamaka-kalpa). They have themselves nutritive-essence

[nutriment-produced nutritive essence (hraja oj)] which reproduces through many


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generations similarly. Nutriment taken in one day reproduces like this for up to a

week, during which time it also supports the nutritive essence in kamma-,

consciousness-, and temperature-produced r|pa-kalpas, as well as preceding

nutriment-produced r|pa-kalpas.

10

Divine nutriment reproduces for up to one or

two months.

To see these things he has to meditate when eating. At that time the

nutriment-produced r|pa-kalpas can be seen to spread throughout the body, from the

entire alimentary canal: the mouth, the throat, the stomach, and the intestines. First he

discerns the four elements in the newly eaten food in those places, and sees the

r|pa-kalpas there. Continue to look until he sees that when the digestive heat meets

the nutritive essence of the newly eaten food (temperature-produced nutritive-essence

octad-kalpas), many generations of nutriment-produced nutritive-essence

octad-kalpas are produced, which spread throughout the body. See that they are

opaque, and contain the eight types of materiality. He can also see these things after

he has eaten, in which case he analyses the undigested food in the stomach and

intestines.

Next, he needs to discern these nutriment-produced nutritive-essence

octad-kalpasreachedthe eye as they spread out through the body. Discern the eight

types of materiality in them there, and see that their nutritive essence is

nutriment-produced nutritive essence. Then see what happens when it meets the

kamma-produced nutritive essence of the eye decad-kalpas together with the

digestive heat, it causes the nutritive essence of the eye decad-kalpas (cakkhu

dasaka-kalpa) to produce four or five generations of nutriment-produced


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nutritive-essence octad-kalpas11. The number of generations produced depends on

the strength of both the nutritive essences.

Again, in those four or five generations of r|pa-kalpas, there is temperature.

Try again to discern that at its standing stage it too reproduces through many

generations.

Try also to discern that when the nutriment-produced nutritive essence meets

the nutritive essence of the eyeskamma-produced body- and sex decad-kalpas, four

or five generations of nutriment-produced nutritive-essence octad-kalpas are

produced. In also these many generations, the temperature reproduces through many

generations.

Furthermore, when the nutriment-produced nutritive essence meets the

nutritive essence of the eyes consciousness-produced nutritive-essence octad-kalpa

(cittaja ojahamaka-kalpa)

two or three generations of nutriment-produced

nutritive-essence octad-kalpas are produced, and in also these generations, the

temperature reproduces through many generations.

There are two types of nutriment-produced nutritive-essence octad-kalpas:

preceding and succeeding. When the preceding nutriment-produced nutritive-essence

meets the succeeding nutritive-essence of nutriment-produced nutritive-essence

octad-kalpasand the digestive heat, ten to twelve generations of nutriment-produced

nutritive-essence octad-kalpasare produced. The temperature also there reproduces

through many generations. In every case, the nutritive essence of any r|pa-kalpa

reproduces only when it is supported by digestive heat.


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Having discerned all the types of nutritive-essence octad-kalpas in the eye,

how they reproduce, and how the elements in the r|pa-kalpasthat they produce also

reproduce, he will have discerned all fifty-four types of element in the eye. He should

then do the same for all the types of element in the remaining five sense-organs: the

ear, nose, tongue, body and heart.


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Table 3: The Basic Elements of the Eye

(3 types of decad-kalpa[3 x 10 = 30] + nonad-kalpas [9] + 3 types of

octad-kalpa [3 x 8= 24] = [63 elements])

type Eye Decad-Kalpab Body Decad-Kalpa Sex Decad-Kalpa

quality transparent transparent opaque

origin kamma kamma kamma

propert

y

sensitive to lightc

sensitive to touch

(earth, fire, and wind)

determinative of sex

1 earth earth earth

2 water water water

3 fire fire fire

4 wind wind wind

5 colour colour colour

6 odour odour odour

7 flavour flavour flavour

8 nutritive essence nutritive essence nutritive essence

9 life-faculty life-faculty life-faculty10 eye

transparent-elementd

body

transparent-element

sex-element

a. With due changes, please read the same for the ear, nose and tongue. For the body

and heart, please see Tables 3 and 4.

b. For the ear, nose and tongue, please read Ear Decad-Kalpa, Nose Decad-Kalpa

and Tongue Decad-Kalparespectively.

c. For the ear-, nose- and tongue-door, please read sound, odour, and flavour

respectively.

d. For the ear-, nose- and tongue-door, please read ear-, nose- and tongue

transparent-element respectively.

+type Life Nonad-Kalpa Octad-Kalpa

quality opaque opaque opaque opaque

origin kamma consciousness tem

study of rupa from practical point of view1

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