A BUDDHIST MANUAL
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[Chapter II.
The Category of Form considered by way of dual
attributes—positive and negative (duvidhenarupa-
sangaho).
* There is form which is derived. *Y
[596] What is that form which is derived ?
The sphere^ of
vision, smell,
hearing, taste,
body-sensibility f
the sphere of
sights, odours,
sounds, tastes
;
the faculties of
femininity, masculinity,
vitality
;
^ This and the following italicised headings are quoted
from the table of contents, § 585, etc.—atthi rupam
upada, and again, atthi rupam no upada. The abla-
tive resembles our idiom '
qiid derived '
—form as derived.
In § 584 and in § 597, etc. the gerund up ad ay a is em-
ployed. Depending on, not released from, is the paraphrase
(Asl. BOO, 305). '
Grounded in ' were an approximate
rendering, the literal meaning being '
taking hold of.'
2 Ayatanam. The word means (see my Introduction)
simply '
field,' locus, range, Gebiet,
^ Lit. body. The Upanishads use *
skin.' Cf. our
modern term *
skin- sensibility,' in extension of *
touch,'
*
tactile sense.' The corresponding objective *
sphere of the
tangible '
is classed among things wnderived. See § 647.
intimation
by act,
by speech ;
the element of space
;
buoyancy,
plasticity,
wieldiness,
integration,
maintenance,
decay,
impermanence,
solid nutriment.
[597] What is that form which is the sphere of vision
(cakkhayatanam) ?
The eye,^ that is to say the sentient organ,^ derived from
^ Cakkhu, which stands for vision, sense of sight and
eye. *
Eye,' however, is always in the present work to be
understood as the seeing faculty or visual sense, and not as
the physical organ or 'eye of flesh' (mamsa-cakkhu).
The Cy. gives an account of the eye, of which the following
is the substance: First the aggregate organism (sasam-
bhara-cakkhu). A ball of flesh fixed in a cavity, bound
by the socket-bone beneath and by the bone of the eyebrow
above, by the angles of the eye at the sides, by the brain
within and by the eyelashes without. There are fourteen
constituents : the four elements, the six attributes dependent
on them, viz., colour, odour, taste, sap of life, form (san-
thanam), and collocation (sambhavo); vitality, nature,
body-sensibility (kayappasado) and the visual sentient
organ. The last four have their source in karma. When
'
the world,' seeing an obvious extended white object fancies
it perceives the eye, it only perceives the basis (or seat
—vatthu) of the eye. And this ball of flesh, bound to the
brain by nerve-fibres, is white, black and red, and contains
the solid, the liquid, the lambent and the gaseous. It is
white by superfluity of humour, black by superfluity of
bile, red by superfluity of blood, rigid by superfluity of the
solid, exuding by superfluity of the liquid, inflamed by
the Great Phenomena, forming part of the nature of the
self,^ invisible and reacting^—by which eye, invisible and
superfluity of the lambent, quivering by superfluity of
the gaseous. But that sentient organ (pas ado) which
is there bound, inherent, derived from the four great
principles—this is the visual sense (pasadacakkhu).
Placed in the midst and in the front of the black disc of
the composite eye, the white disc surrounding it (note that
the iris is either not distinguished or is itself the '
black
disc ') and in the circle of vision, in the region where the
forms of adjacent bodies come to appear {tfiere seems here
some omission in the text), it permeates the seven ocular
membranes as sprinkled oil will permeate seven cotton
wicks. And so it stands, aided by the four elements, sus-
taining, binding, maturing, moving (samudiranarn)
—
like an infant prince and his four nurses, feeding, bathing,
dressing and fanning him—maintained by nutriment both
physical (utu) and mental, protected by the (normal) span
of life, invested with colour, smell, taste and so forth, in
size the measure of a louse's head—stands duly consti-
tuting itself the door of the seat of visual cognitions, etc.
For as it has been said by the Commander of the Doctrine
(Sariputta) :
The visual sense by which he beholds forms
Is small and delicate, comparable to a louse's head.
The elaborate architectonics of this paragraph in the
original is a fine effort of the Commentator's style. I am
not clear to what the '
etc' after *
cognitions '
alludes. But
the expression occurs in the description of each sense. Cf.
the description in Hardy, 'Man. of Buddhism,' p. 419.
^ Pas ado. By selecting this term, continues the Cy.,
he (the Buddha) rejects the other (physical) eye. So far as
I know, the as yet unidentified verses quoted in the previous
note are the only early instance of the word p a s a d o, mean-
ing literally clearness, brightness, serenity, faith, being used
to denote the receptive reacting sense-agency. It is not
easy to divine exactly how the Buddhists came to use the
word in this connexion. It is used co-ordinately for all the
other senses, hence the sensuous signification had nothing
to do with the specific nature of sight (unless this was
reacting, one^ has seen, sees, will, or may see form that is
visible and impingeing—this that is sight, the sphere of
sight, the element of vision, the faculty of vision, this that
is *a world,' ^ *a door,' * an ocean,' 'lucent,' 'a field,' *a
made the Type of all other sensation). Taken causatively
it may conceivably have meant either that which makes
clear—a revealer, as it were {cf. Bothl. and Koth—prasa-
dana), or that which gratifies or satisfies {Beruhigen),
both meanings emphasizing psychological process, rather
than '
product ' or '
seat.'
^ Attabhava-pariyapanno. * The body and the five
skandhas are here termed nature of the self, after the usage
of foolish folk who say, " This is myself " '
(Asl. 308). Thus
the usage of attabhavO was a concession on the part of
the Great Teacher to animistic phraseology.
2 *
I.e., impact and reaction are set up in the eye ' (ihid.),
^ Paraphrased by ayam satto, any given individual
(ibid.).
* This and the following similes will be quotations of
metaphors applied to the senses in the Sutta Pitaka.
E.g., that of the '
empty village '
occurs in S. iv. 174
—
Suniio gamo ti kho, bhikkhave, channam ajjhat-
tikanam [? ayatananam] adhivacanam. That of a
'
door,' which in the age of the Commentaries was the
regular term for sense-organ, is, I believe, seldom used in
the Sutta Pitaka, and then only as a poetical figure, not as
a technical term. (7/*., ^.^., indriyesuguttadvaro (D I.,
63, 250). Buddhaghosa simply paraphrases the various
metaphors— *
world,' by reason of wasting and decay;
'
door,' by reason of customary resort ;
'
ocean,' by reason
of its insatiableness ; 'lucent,' by reason of its purity;
'
field,' by reason of the springing up (growth) of contact,
etc. ;
'
base,' by reason of its fixed seat ; 'guide,' 'guidance,'
by reason of its leading the nature-of-the-self showing
agreements and differences; 'hither shore,' by reason of
its being included in the '
body of this life '
(or individu-
ality, sakkayam); *
empty village,' because it is common
to many, because there is no headman {i.e., Ego or soul.
'
Many ' must mean the individual considered as an aggre-
gate of constituents.) The metaphors, it will be seen, are
applied equally, with the sole exception of ' guide '
and
'
guidance,' to each remaining sense. By the explanation
of these two figures given in the Cy., they should have been
basis,* *
a guide,' * guidance,' the * hither shore,* an * empty
village *
—this is that form which constitutes the sphere of
vision.
[598] What is that form which is the sphere of vision ?
The eye, that is to say the sentient organ, derived from the
four Great Phenomena, forming part of the nature of the
self, invisible and reacting, and against which eye, invisible
and reacting, form that is visible and impingeing, has
impinged,^ impinges, will, or may impinge—this that is
sight, the sphere of sight, the constituent element of sight,
etc. [continue as in § 597].
[599] What is that form which is the sphere of vision ?
The eye, that is to say the sentient organ, derived from
the four Great Phenomena, forming part of the nature of
the self, invisible and reacting, which eye, invisible and
reacting, has impinged, impinges, will, or may impinge on
form 2 that is visible and impingeing—this that is sight, the
sphere of sight, etc. [continue as in § 597].
[600] What is that form which is the sphere of vision ?
The eye, that is to say the sentient organ, derived from
the four Great Phenomena, forming part of the nature of
the self, invisible and reacting, (i.) depending on which eye,
in consequence of some visible form,^ there has arisen,
arises, will, or may arise
visual contact ;* . . .
left to stand for each sense. Buddhaghosa, however, is
of course not responsible for the expressions used in the
Pitakas. Yet it is slightly disappointing that he makes no
effort to account for an omission which is not without
psychological justification.
1 In this answer, according to the Cy. (p. 309), in-
voluntary visual sensation is described, as when lightning
flashes on the sight of one not looking for it.
2 Here (Asl. 309) we have voluntary sense-impression
described—the process in the case of one '
who, by his own
desire, seeking to look at some object, concentrates his
vision.*
' Cakkhum nissaya, rupam arabbha.
* Here there should be in the text ... pe ... as in
(ii.) and depending on which eye, in consequence of some
visible form, there has arisen, arises, will, or may arise
—
born of that visual contact
—
a feeling . . .
[or iii.] a perception . . .
[or iv.] thinking ...
[or v.] a visual cognition i
. . .
[further, vi.] depending on^ which eye, and having a
visible form as its object, there has arisen, arises, will, or
may arise
visual contact,
(vii.) and depending on which eye, and having a visible
form as its object, there has arisen, arises, will, or may
arise, born of that visual contact,
a feeling . . .
[or viii.] a perception ...
the corresponding passage for the other four senses. Cf.
note 4. In K. it is also inadvertently omitted here.
^ Cakkhuvinfianani here replaces the fourth mode of
consciousness, c it tarn, or thought, in the series invariably
stated as aroused by '
contact ' in connexion with the Eight
Types of Thought given in Book I, chap. i. Thinking
(cetana) may stand for a train of ideas set going by the
sensation having no special reference to the visible object
as such. Visual cognition, on the other hand, would take
special account of the thing seen. Or possibly the two are
to be considered as corresponding approximately to process
and product. Cf. what has been said above on both terms,
p. 8, n. 1.
^ Judging by the corresponding passages in § § 604, 608,
612, 616, by K. and by the comments of Buddhaghosa, I find
that the following passage has been erroneously omitted in
the text before the words cakkhum p'etam:— . . . pe
. . .yam cakkhum niss ay a ruparammano cakkhu-
samphasso uppajji va uppajjati va uppajjissati
va uppajje va, yam cakkhum nissaya ruparam-
mana cakkhusamphassaja vedana . . . pe . . .
sanna . . . pe . . . cetana . . . pe . . . cakkhuvin-
nanam uppajji va uppajjati va uppajji va
uppajje va. Cf. also § 620.
[o?- ix.] thinking ...
[o7' X.] visual cognition
—
this that is sight, the sphere of sight, etc. [continue as in
§ 597].^
[601-604] What is that form which is the sphere of
hearing ?
The ear, that is to say the sentient organ,- derived from
the four Great Phenomena, forming part of the nature of
the self, invisible and reacting,
—
(a) by which ear, invisible and reacting, one has heard,
hears, will, or may hear sound that is invisible and im-
pingeing ;—
(b) against which ear, invisible and reacting, sound that
is invisible and impingeing, has impinged, impinges, will,
or may impinge ;
—
(c) which ear, invisible and reacting, has impinged,
impinges, will, or may impinge on sound that is invisible
and impingeing ;
—
(d) depending on which ear, in consequence of a sound,
there has arisen, arises, will, or may arise
auditory contact ; . . .
and, depending on which ear, in consequence of a
^ According to the Cy. (310), this reply, when rehearsed
in full, reveals ten distinct answers, each commencing with
the refrain :
'
The eye, that is to say,' etc., to *
self, in-
visible and reacting.' They may be summarized and
generalized thus: (i.) Sense - impression or contact, as
conditioned by sense-organ and sense-stiimdus. (ii.) Ee-
sultant feeling. (iii. -v.) Kesultant intellectual states,
(vi.) Sense-impression or contact, as conditioned by sense-
organ and idea of sense-object, (vii.-x.) Eesultant states as
in (ii.-v). What was precisely the difference between the
processies named as (i.) and (vi.) it is not yet easy to deter-
mine with certainty.
2 This, situated within the cavity of the aggregate
organism of the ear, and w^ell furnished with fine reddish
hairs, is in shape like a little finger-stall (anguli-ve-
thanaka). (Asl. 310.) (7/. Hardy, Zoc. c?7.
sound, there has arisen, arises, will, or may arise, born of
that auditory contact,
a feeling . . .
[or] a perception ...
[o7'] thinking ...
[or] auditory cognition ;
—
[further] depending on which ear, and having a sound
as its object, there has arisen, arises, will, or may arise
auditory contact,
and, depending on which ear, and having a sound as its
object, there has arisen, arises, will, or may arise, born of
that auditory contact,
a feeling ...
[or] a perception . . .
[or] thinking . . .
[or] auditory cognition ;
—
this that is hearing, the sphere of hearing, the constituent
element of hearing, the faculty of hearing, this that is *
a
world,' *
a door,' '
an ocean,' '
lucent,' *
a field,' *
a basis,'^
'
the hither shore,' '
an empty village '
—this is that form
which is the sphere of hearing.
[605-608] What is that form which is the sphere of
smell ?
The nose, that is to say the sentient organ,^ derived from
the four Great Phenomena, forming part of the nature of
the self, invisible and reacting,
—
(a) by which nose, invisible and reacting, one has
smelt, smells, will, or may smell odour that is invisible
and impingeing ;
—
(b) against which nose, invisible and reacting, odour
that is invisible and impingeing, has impinged, impinges,
will, or may impinge ;
—
^ On the omission of '
a guide,' etc., see p. 175, n. 4.
2 This is situated '
inside the cavity of the aggregate
nasal organism, in appearance like a goat's hoof.' (Asl. 310).
Cf. Hardy, loc. cit. Probably the hoof is imagined as re-
garded from below.
(c) which nose, invisible and reacting, has impinged,
impinges, will, or may impinge on odour that is invisible
and impingeing ;
—
{d) depending on which nose, in consequence of an
odour . . . depending on which nose, and having an
odour as its object, there has arisen, arises, will, or may
arise
olfactory contact,
and, depending on which nose, in consequence of an
odour . . . depending on which nose, and having an
odour as its object, there has arisen, arises, will or may
arise, born of that olfactory contact,
a feeling . . .
[or] a perception . . .
[or] thinking . . .
[or] olfactory cognition ;
—
this that is smell, the sphere, the constituent element, the
faculty, of smell, this that is *
a world,' etc. [continue as in
§ 604].
[609-612] What is that form which is the sphere of
taste ?
The tongue, that is to say the sentient organ,^ derived
from the four Great Phenomena, forming part of the nature
of the self, invisible and reacting ;
—
(a) by which tongue, invisible and reacting, one has
tasted, tastes, will, or may taste sapids that are invisible
and impingeing ;
—
(b) against which tongue, invisible and reacting, sapids
that are invisible and impingeing, have impinged, impinge,
will, or may impinge ;
—
(c) which tongue, invisible and reacting, has impinged,
^ This is situated '
above the middle of the aggregate
gustatory organism, in appearance like the upper side of
the leaf of a lotus.' (Asl., ibid.) Cf. Hardy, loc. cit.
The palate apparently was not included in the gustatory
apparatus.
impinges, will, or may impinge on sapids that are invisible-
and impingeing ;
—
(d) depending on which tongue, in consequence of a
sapid . . . depending on which tongue, and having a'
sapid as its object, there has arisen, arises, will, or may
arise
gustatory contact,
and depending on which tongue, in consequence of a
sapid . . . depending on which tongue, and having a
sapid as its object, there has arisen, arises, will, or may
arise, born of that gustatory contact,
a feeling . . .
[or] a perception ...
[or] thinking ...
[or] gustatory cognition ;
—
this that is taste, the sphere, the constituent element, the
faculty of taste, this that is '
a world,' etc. [continue as in
§ 604].
[613-616] What is that form which is the sphere of body
[-sensibility] ?
The body, that is to say the sentient organ, ^ derived
^ The sphere of kayo—so runs the comment (AsL 311)
—is diffused over the whole bodily form just as oil pervades
an entire cotton rag. With the exception of this quality of
relatively undifferentiated organ, the sense is co-ordinate
with the other senses. To the objection that, if the sensitive
surface be indeed so general it would convey confused im-
pressions, it is counter-asserted that, if it were not so
general, tactile impressions could not be adequately differ-
entiated. Strictly speaking the body- sense is both every-
where and not everywhere. Not everywhere to the extent
of being in things as seen or as tasted. We cannot segre-
gate and analyze sensations as w^e can grains of sand, and
hence qualities are said to coalesce in the object. Never-
theless each mode of sense conveys its specific messages.
—
Such seems to me the substance of what I have clothed to
a slight extent in terms of Western psychology. The Com-
from the four Great Phenomena, forming part of the nature
of the self, invisible and reacting ;
—
(a) by which body-sensibility, invisible and reacting, one
has touched, touches, will, or may touch the tangible that
is invisible and impingeing ;
—
(b) against which body-sensibility, invisible and reacting,
the tangible, which is invisible and impingeing, has im-
pinged, impinges, will, or may impinge ;
—
(c) which body-sensibility, invisible and reacting, has
impinged, impinges, will, or may impinge on the tangible
that is invisible and impingeing ;
—
(d) depending on which body- sensibility, in consequence
of something tangible . . . depending on which body-
sensibility, and having something tangible as its object,
there has arisen, arises, will, or may arise
tactile contact,^
and depending on which body- sensibility, in consequence of
something tangible . . . depending on which body-sensi-
bility, and having something tangible as its object, there
has arisen, arises, will, or may arise, born of that tactile
contact,
a feeling . . .
[or] a perception . . .
[or] thinking ...
[or] tactile cognition ;
—'^
this that is body - sensibility, the sphere, constituent
element, faculty of body-sensibility, this that is '
a world,'
etc. [continue as in § 604].
mentary is of course tentative and groping, as elsewhere in
its theory of sense ; yet it must not be forgotten that it was
not till about fifty years ago that Ernst Weber's '
Der
Tastsinn und das Gemeingefiihl ' appeared, containing the
positive results of a comparison of different skin-areas from
the standpoint of their varying ability to convey clear or
vague tactile impressions.
^ Literally, body-contact.
2 Literally, cognition of body, so rendered in § 443 seq.
[617] What is that form which is the sphere of [visible]
form ?
The form which, derived from the great principles, is
visible under the appearance of colour and produces
impact^—is blue,^ yellow, red,^ white, black,^ crimson,^
bronze,^ green-coloured,^ of the hue of the mango- bud ;^ is
long, short,^ big, little, circular, oval, square, hexagonal,
octagonal, hekkaidecagonal ; low, high, shady, glowing,
light, dim, dull, frosty,^^ smoky, dusty ; like in colour to the
^ Sappatigham, here paraphrased as producing (j a n a -
kam) reaction and impact. Asl. 317.
^ Compared to the ummapuppham, or flax-blossom.
Cf. my remark on nilam above, under § 246. Here the
term is illustrated by an azure flower, such as we ourselves
might quote as a type of blue. And yet even here the wide
range and indefiniteness of the word find expression. For
according to Bothl. and Eoth, on the authority of Hema-
chandra, uma is applied to night.
^ Like the blossom of Pterospermum acerifolium and
Pentapetro plioenicea respectively (ibid.). I give these on
Childers' authority.
* Like the morning star and charcoal respectively (ibid.).
^ Like the reddish buds of the Vitex negiuido and
kanavira trees {ibid.).
^ Hari, omitted in the text, but given in K. and the
Cy. {ibid.). ' Whereas, in the verse
Harittacahemavann am kamam sumukkhapa-
kama,
hari is spoken of as golden (suvannam), by its being
elsewhere taken in conjunction with coined gold (jataru-
pam), it is here meant as dark (samam)' {ibid.). Cf.
Jat. V. 216, sama ti suvanna-sama.
''
The colour of green grass {ibid.).
^ K. and the Cy. read ambankuravannam.
^ See my Introduction, on '
long,' short, as only indirectly
objects of sight. '
The foregoing seven visibles are set
forth without reference to any base (vatthu) ; the follow-
ing according to common usage '
{ibid.).
^^ Paraphrased as cloudy and as him am—which may be
frosty, snowy or dewy—respectively. As the allusion is
only to lustre-contrast, the sparkle of hoar-frost is probably
implied.
disc of moon,^ sun, stars, a mirror,^ a gem, a shell, a pearl,
a cat's eye,^ gold^ or silver ;^ or whatever other form there
is which, derived from the four Great Phenomena, is visible
and productive of impact—form which, visible and pro-
ductive of impact, one has seen, sees, will, or may see
with the eye that is invisible and reacting—this which is
visible form, this which is the sphere of visible form, the
constituent element of visible form—this is that form which
is the sphere of visible form.
[618] What is that form which is the sphere of visible
form ?
That form which, derived from the Great Phenomena, is
visible under the appearance of colour and produces impact
. . .^ on which form, visible and productive of impact, the
eye, invisible and impingeing, has impinged, impinges,
will, or may impinge—this that is visible form, etc. [con-
tinue as in § 617].
[619] What is that form which is the sphere of visible
form ?
^ The following terms, says the Cy. {ibid.), illustrate
varieties of lustre. A little gratuitous astronomy is then
thrown in. The orb of the moon, viz., the mansion of
the moon-god, is 49 yojanas in extent, is made of gold
and roofed with silver. That of the sun is 50 yojanas, is
made of gold and roofed with crystal. The constellations,
the mansions of different gods, are 7, 8, or 10 yojanas
in extent, and are made of the seven jewels. Between the
moon below and the sun above is 1 yojana. The con-
stellations take two years in their orbit. They and the sun
go (sic) swiftly, the moon slowly. At times the moon leads,
at times she is behind.
2 Is of bronze (Asl. 318).
^ Is not a gem ; is the colour of the bamboo (ibid.).
4 '
The Master's colour '
(ibid,).
^ Under kahapano, ' i.e., silver coin, masakas of
copper, wood, and lac are to be included {ibid.). Quoted
from Vin. iii. 238.
^ In this and the next two answers, according to K., the
list of typical forms given in ^ 617 is to be rehearsed each
time in full.
That form which, derived from the Great Phenomena, is
visible under the appearance of colour and produces impact
—which form, visible and producing impact, has impinged,
impinges, will, or may impinge on the eye that is invisible
and reacting—this which is visible form, etc. [continue as
in § 617].
[620] What is that form which is the sphere of visible
form?
That form which, derived from the four Great Phenomena,
is visible and produces impact—in consequence of which
form, and depending on the eye, there has arisen, arises,
will, or may arise
visual contact . . .
in consequence of which form and depending on the eye,
there has arisen, arises, will, or may arise, born of that
visual contact,
a feeling . . .
[or] a perception . . .
[or] thinking . . .
[or] visual cognition ...
[further] having which visible form as its object,^ and
depending on the eye there has arisen, arises, will, or may
arise
visual contact,
1 In the printed text, for ruparammanam read
ruparammano, and, two lines later, ruparammana.
So for the other senses, § 624, etc. I follow the reading in
K., making the word adjectival to sakkhusamphassajo.
and then to vedana, saiiiia, etc. Cf. the analogous
passage in § 600 (in the passage T have restored to the
text), in § 604, and so on. I confess I do not see what is
gained by shifting cakkhum nissaya, so that by K.'s
reading it is sandwiched between adjective and noun,
beyond the symmetry in these sense-object answers, of
giving precedence everywhere to the object. But this does
not invalidate the reading in K. Aram ma nam is a term
of mental procedure, not of bare sense-function, such as is
indicated by the relation of rupam : cakkhu.
and, having which visible form as its object, and depending
on the eye, there has arisen, arises, will, or may arise
a feeling . . .
[or] a perception . . .
[or] thinking ...
[or] visual cognition . . .
this which is visible form, the sphere, the constituent
element of visible form—this is that form which is the
sphere of visible form.
[621] What is that form which is the sphere of sound ?
That sound which is derived from the four Great
Phenomena, is invisible and produces impact, such as the
sound of drums, of tabors, of chank-shells, of tom-toms, of
singing, of music ;^ clashing sounds,^ manual sounds,^ the
noise of people,^ the sound of the concussion of substances,^
of wind,^ of water,^ sounds human and other than human,
or whatever other sound^ there is, derived from the Great
Phenomena, invisible and producing impact—such a sound,
invisible and producing impact, as, by the ear, invisible
and reacting, one has heard, hears, will, or may
hear . . .
[622] . . . and on which sound, invisible and producing
impact, the ear, invisible and reacting, has impinged,
impinges, will, or may impinge . . .
[623] . . . which sound, invisible and producing impact,
^ I.e., the sound of lutes and other stringed instruments
(Asl. 319).
2 E.g., of gongs and castanets (ibid.).
^ I.e., of hand-clapping (ibid.).
* I.e., of a crowd when words and syllables have become
indistinguishable (ibid.).
^ I.e., of trees rubbing against each other, or of the
knocking of blocks {ibid.). Vin. Texts, iii. 213, n.
^ I.e., of wind as wind (ibid.).
^ I.e., either of beaten or flowing water (ibid.).
^ I.e., of splitting reeds, tearing cloth, and the like
{ibid.).
has impinged, impinges, will, or may impinge on the ear
that is invisible and reacting . . .
[624] ... in consequence of which sound and depending
on the ear, there has arisen, arises, will, or may arise
auditory contact . . .
. . . and^ . . . born of that auditory contact,
a feeling . . .
[o?-] a perception ...
[or] thinking ...
[or] auditory cognition . . .
. . . [further] having a sound as its object and depending
on the ear, there has arisen, arises, will, or may arise,
auditory contact,
. . . and . . . born of that auditory contact,
a feeling . . .
[or] a perception . . .
[or] thinking . . .
[or] auditory cognition ;
this that is sound, the sphere and constituent element of
sound—this is that form which is the sphere of sound.
[625] What is that form which is the sphere of odour ?
That odour which is derived from the four Great
Phenomena, is invisible and produces impact, such as the
odour of roots, sap, bark, leaves, Howers, fruit ; verminous
odours, putrid odours, pleasant and unpleasant odours,^ or
^ Continue as for visible forms in § 620.
^ Sugandho, duggandho — these, says Buddha-
ghosa, namely, desired odour and undesired odour, exhaust
all odour. He predicates the same of good and bad tastes
(sadu, asadu, § 629). In § 648 we find, classed among
the tangibles, pleasant contact and painful contact. But
we do not find the commentator making the same compre-
hensive claim for hedonistic values in touches as in odours
and tastes. Nor, as we have seen, does the text predicate
anything hedonistically of sight or touch. This is interest-
ing as bringing the psychology of Buddhism, with its
acute if incipient intuition, in '
touch '
with our modern
whatever other odour there is, derived from the four Great
Phenomena, invisible and producing impact ; such an
odour, invisible and producing impact, as one has smelt,
smells, will, or may smell with the nose, that is invisible
and impingeing . . .
[626] ... on which odour, invisible and producing
impact, the nose, invisible and impingeing, has impinged,
impinges, will, or may impinge . . .
[627] . . . such an odour, invisible and producing impact,
as has impinged, impinges, will, or may impinge on the
nose, invisible and reacting . . .
[628] ... in consequence of which odour and depending
on the nose, there has arisen, arises, will, or may arise
olfactory contact ...
and^ . . . born of that olfactory contact,
a feeling . . .
[or] a perception . . .
[or] thinking . . .
[or] olfactory cognition . . .
. . . [further] having an odour as its object and depending
on the nose, there has arisen, arises, will, or may arise
olfactory contact,
. . . and . . . born of that olfactory contact,
a feeling . . .
[or] a perception . . .
[or] thinking . . .
[or] olfactory cognition
;
psychology. For we say that the more our knowledge of
the external world is built up by a given sense, the more is
that sense connected with neutral feeling. And it is pre-
cisely sight, touch, and hearing that give us most of that
knowledge.
Aristotle remarks, with reference to the sense of smell
only, that our never discriminating an odour without
associating therewith an impression of something painful
or pleasant, seems to reveal the imperfection of this sense
in humans. Imperfect, i.e., in delicacy of discrimination,
touch being herein the most perfect sense (De. An. II. ix.).
1 See § 624, note.
this that is odour, the sphere and constituent element of
odour—this is that form which is the sphere of odours.
Showing posts with label rupa. Show all posts
Showing posts with label rupa. Show all posts
Saturday, June 4, 2011
Dhamma-Sangani - FORM - Exposition of Form under Single Concepts
A BUDDHIST MANUAL
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[BOOK II.
Form (rupakandam).
Introductory.]
[583] Which are the states that are indeterminate ?^
The results of good and bad states taking effect in the
universe of sense, in that of form, in that of the formless
or in [the life] which is Unincluded,^ and as connected with
the skandhas of feeling, perception, syntheses, and intellect f
as well as those states known as kiriya which are neither
good, nor bad, nor the result of karma ; all form, moreover ;
^ The subject of the Ethically Indeterminate has not
been exhausted by the inquiry into Vipako and Kiriya.
It includes two other species : Form (or External Phe-
nomena) and Nirvana (Uncompounded Element). (Asl.
296.) Hence it is that the following inquiry into '
Form '
as objective and subjective phenomenon is led up to by a
question connecting it with the foregoing inquiry into the
genesis of '
thought,' which is presented from the point of
view of a-rupino dhamma, or formless (incorporeal)
states of consciousness.
^ Apariyapanna. This term, which is often employed
in Book III, and which is intended to convey a sense of
the '
apartness ' of the pursuit of the Highest from all
lower aims, is dealt with below (§ 992).
^ I follow, here as often elsewhere, the punctuation of K.
In this identical answer later on, however, K. is self-incon-
sistent, placing a colon before, and a comma after, the
enumeration of the skandhas. See § 983. One or the other
is probably an inadvertency.
and [finally] Uncompounded Element^—these are states
that are indeterminate.
[684] In this connexion what is '
all form '
(s a b b a m
rupam) ?
The four great phenomena ^ and that form which is
derived from the four great phenomena—this is what is
called '
all form.'^
[584-594] Here follows the Mdtikd, or table of contents of
the following analysis of Form, considered under quantitative
categories—the usual Buddhist method. That is to say,
Form is considered, first, under a number of single, uncorre-
lated qualities, then under dichotomized qualities, then under
^ Asankhata ca dhatu. This term, which both
Buddhaghosa and the original Atthakatha (see § 1,376 in
printed text of Dh. S.) identify with Nirvana, occurs often
in this connexion with its opposite '
all form '
{v. p. 168, n. 3)
in Book III. I do not know whether this, so to speak, cos-
mological conception of the Ethical Ideal occurs in the older
books of the Pitakas, or whether, indeed, the commentators
have not laid upon the physical term more than it was
intended to bear—a connotation that derives perhaps from
the *
scholastic ' ages of Buddhism. For example, in
§§ 1016-1018 of the present work, to identify uncompounded
element with Nirvana, just after it has been opposed to the
*
topmost fruit of arahatship,' would apparently land the
compilers in a grave inconsistency. I have yet to meet with
a passage in the first two Pitakas which establishes the
identification. In the Milinda-panho, giving the traditional
doctrine of an age half-way between Pitakas and Com-
mentaries, we can see the theory of Nirvana as the one
asankhatam developing. See pp. 268 seq. Cf also K. V.
317-30.
2 Mahabhutani, that is, the four elements, literally, the
things-that-have-become, die grossen Geivordenen, ra ycyvo-
fieva—a far more scientific term than elements or oroixeca.
See further below, §§ 597, 647 et seq.
^ The various implications of the term rupam, such
as objective phenomena, concrete or compound, the object
of the sense of sight, material existence without sensuous
appetite, etc., are discussed in my Introduction (ii.).
qualities which, taken singlyy give inclusion, inclusion under
the opposite, or exclusion from both ; or which, taken in pairs,
aford three combinations. We then get pairs of qualities
taken together, affording four combinations. After that comes
consideration of Form under 7nore inductive classifications,
e.g., the four elements and, fifthly, their derivatives, and so on,
as given below.
[Chapter I.
Exposition of Form under Single Concepts (ekaka-
niddeso).]
[595] All form is that which is
not a cause,
not the concomitant of a cause,
disconnected with cause,^
conditioned,^
compound,^
endowed with form,*
mundane,^
co-Intoxicant,^
^ Na hetum eva. On the Commentator's analysis of
the meanings of '
cause,' see under § 1053. The special
connotation here is that ' form '
as such is not the ground
or *
root,' or psychical associate of any moral or immoral
result. Asl. 303. The two following terms are dealt with
under §§ 1074, 1076.
^ Sappaccayam. Cf. § 1083.
^ Sankhatam. This quality is involved in the pre-
ceding quality. See § 1085. See also above, p. 166, n. 1.
* Eupiyam, or rupam eva. The table of contents
(§ 584) gives the former ; K. has here the latter. Either
the one or the other has been omitted from the present
section of the printed text. The Cy. gives the latter term
—Eupam eva ti rupino dhamma, etc. Asl. 304.
^ Lokiyam; the antithesis of lokuttaram. Cf.
§ 1093.
^ Sasavam. See § 1096 et seq.
favourable to
the Fetters,^
the Ties,
the Floods,
the Bonds,
the Hindrances ;
infected,^
favourable to grasping,^
belonging to corruption,*
indeterminate,
void of idea,^
neither feeling, nor perception, nor synthesis,*
disconnected with thought,
neither moral result, nor productive of moral
result,^
uncorrupted yet belonging to corruption,^
not that ' where conception works and thought
discursive,^
not that * wherein is no working of conception,
but only of thought discursive,'
void of 'the working of conception and of
thought discursive,'
^ Saiinojaniyam, etc. This and the four following
terms are severally discussed in connexion with the ethical
metaphors of Fetters and the rest. See § 1113 et seq.
- Paramattham. See § 1174: et seq.
^ Upadaniyam. See § 990 and § 1213 et seq.
* Sankilesikam. See § 993 and § 1229 et seq.
^ Anarammanam, the idea or mental object belonging,
of course, to the arupa-dhammo.
6 Acetasikam. See § 1022.
7 See § 989.
8 See § 994.
^ Na savitakka-savicaram. This and the two
following technical terms mark off '
form '
from the mental
discipline of Jhana, even though Jhana may be practised
for the sake of passing from a sensuous existence to the
'
universe of Form.' Cf. §§ 160, 168, 161, and 996-998.
not * accompanied by joy,'
not * accompanied by ease,'
not *
accompanied by disinterestedness,'^
not something capable of being got rid of
either by insight or by cultivation,
not that the cause of which may be got rid of
either by insight or by cultivation,
neither tending to, nor away from, the
accumulation involving re-birth,
belonging neither to studentship nor to that
which is beyond studentship,
limited,^
related to the universe of sense,
not related to the universe of form,^
nor to that of the formless,
included,
not of the Unincluded,*
not something entailing inevitable retri-
bution,^
unavailing for (ethical) guidance,
cognizable when apparent^ by the six modes
of cognition.
'
Cf. §§ 999-1001. These are all mental states,
characterizing the other four skandhas, not the rirpak-
khandho. Similarly, the four following doctrinal ex-
pressions are only applicable to mental and moral
categories. Cf. §§ 1007-1118.
2 Parittam. See § 1019.
. * Eead na riipavacaram.
* See p. 165, n. 2.
*
^ This and the following term belong to ethical, im-
material categories of thought. See §§ 1028-1030 and
1291 ; also 1288, 1289, and 277.
* I.e., remarks the Commentator, when it is present (in
consciousness). *
For, strictly speaking, with reference to
visual and other sense-cognition, they {read na hi tani)
do not cognize the past and future ; that is the function of
representative cognition (manovinfianam) ' (Asl. 304).
impermanent/
subject to decay.
Such is the category of Form considered by way of single
attributes.^
^ An ice am, '
inasmuch as, having fallen into this stream
of sense-cognition it (' form ') has become mere flotsam, has
become something gone, something that is not ' (ibid.). This
shows well the idealist or psychological standpoint of the
Buddhist tradition. Form is impermanent for the individual
perceptive consciousness.
- The Cy. gives as the reason for there being no cate-
chism on each of the foregoing attributes the fact that there
is no correlated opposite, as in the next category, from which
each term is to be differentiated (Asl. 303). This, in view
of the procedure in Book I., is scarcely adequate. However,
every term is examined in the sequel, as the foregoing notes
will have indicated.
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[BOOK II.
Form (rupakandam).
Introductory.]
[583] Which are the states that are indeterminate ?^
The results of good and bad states taking effect in the
universe of sense, in that of form, in that of the formless
or in [the life] which is Unincluded,^ and as connected with
the skandhas of feeling, perception, syntheses, and intellect f
as well as those states known as kiriya which are neither
good, nor bad, nor the result of karma ; all form, moreover ;
^ The subject of the Ethically Indeterminate has not
been exhausted by the inquiry into Vipako and Kiriya.
It includes two other species : Form (or External Phe-
nomena) and Nirvana (Uncompounded Element). (Asl.
296.) Hence it is that the following inquiry into '
Form '
as objective and subjective phenomenon is led up to by a
question connecting it with the foregoing inquiry into the
genesis of '
thought,' which is presented from the point of
view of a-rupino dhamma, or formless (incorporeal)
states of consciousness.
^ Apariyapanna. This term, which is often employed
in Book III, and which is intended to convey a sense of
the '
apartness ' of the pursuit of the Highest from all
lower aims, is dealt with below (§ 992).
^ I follow, here as often elsewhere, the punctuation of K.
In this identical answer later on, however, K. is self-incon-
sistent, placing a colon before, and a comma after, the
enumeration of the skandhas. See § 983. One or the other
is probably an inadvertency.
and [finally] Uncompounded Element^—these are states
that are indeterminate.
[684] In this connexion what is '
all form '
(s a b b a m
rupam) ?
The four great phenomena ^ and that form which is
derived from the four great phenomena—this is what is
called '
all form.'^
[584-594] Here follows the Mdtikd, or table of contents of
the following analysis of Form, considered under quantitative
categories—the usual Buddhist method. That is to say,
Form is considered, first, under a number of single, uncorre-
lated qualities, then under dichotomized qualities, then under
^ Asankhata ca dhatu. This term, which both
Buddhaghosa and the original Atthakatha (see § 1,376 in
printed text of Dh. S.) identify with Nirvana, occurs often
in this connexion with its opposite '
all form '
{v. p. 168, n. 3)
in Book III. I do not know whether this, so to speak, cos-
mological conception of the Ethical Ideal occurs in the older
books of the Pitakas, or whether, indeed, the commentators
have not laid upon the physical term more than it was
intended to bear—a connotation that derives perhaps from
the *
scholastic ' ages of Buddhism. For example, in
§§ 1016-1018 of the present work, to identify uncompounded
element with Nirvana, just after it has been opposed to the
*
topmost fruit of arahatship,' would apparently land the
compilers in a grave inconsistency. I have yet to meet with
a passage in the first two Pitakas which establishes the
identification. In the Milinda-panho, giving the traditional
doctrine of an age half-way between Pitakas and Com-
mentaries, we can see the theory of Nirvana as the one
asankhatam developing. See pp. 268 seq. Cf also K. V.
317-30.
2 Mahabhutani, that is, the four elements, literally, the
things-that-have-become, die grossen Geivordenen, ra ycyvo-
fieva—a far more scientific term than elements or oroixeca.
See further below, §§ 597, 647 et seq.
^ The various implications of the term rupam, such
as objective phenomena, concrete or compound, the object
of the sense of sight, material existence without sensuous
appetite, etc., are discussed in my Introduction (ii.).
qualities which, taken singlyy give inclusion, inclusion under
the opposite, or exclusion from both ; or which, taken in pairs,
aford three combinations. We then get pairs of qualities
taken together, affording four combinations. After that comes
consideration of Form under 7nore inductive classifications,
e.g., the four elements and, fifthly, their derivatives, and so on,
as given below.
[Chapter I.
Exposition of Form under Single Concepts (ekaka-
niddeso).]
[595] All form is that which is
not a cause,
not the concomitant of a cause,
disconnected with cause,^
conditioned,^
compound,^
endowed with form,*
mundane,^
co-Intoxicant,^
^ Na hetum eva. On the Commentator's analysis of
the meanings of '
cause,' see under § 1053. The special
connotation here is that ' form '
as such is not the ground
or *
root,' or psychical associate of any moral or immoral
result. Asl. 303. The two following terms are dealt with
under §§ 1074, 1076.
^ Sappaccayam. Cf. § 1083.
^ Sankhatam. This quality is involved in the pre-
ceding quality. See § 1085. See also above, p. 166, n. 1.
* Eupiyam, or rupam eva. The table of contents
(§ 584) gives the former ; K. has here the latter. Either
the one or the other has been omitted from the present
section of the printed text. The Cy. gives the latter term
—Eupam eva ti rupino dhamma, etc. Asl. 304.
^ Lokiyam; the antithesis of lokuttaram. Cf.
§ 1093.
^ Sasavam. See § 1096 et seq.
favourable to
the Fetters,^
the Ties,
the Floods,
the Bonds,
the Hindrances ;
infected,^
favourable to grasping,^
belonging to corruption,*
indeterminate,
void of idea,^
neither feeling, nor perception, nor synthesis,*
disconnected with thought,
neither moral result, nor productive of moral
result,^
uncorrupted yet belonging to corruption,^
not that ' where conception works and thought
discursive,^
not that * wherein is no working of conception,
but only of thought discursive,'
void of 'the working of conception and of
thought discursive,'
^ Saiinojaniyam, etc. This and the four following
terms are severally discussed in connexion with the ethical
metaphors of Fetters and the rest. See § 1113 et seq.
- Paramattham. See § 1174: et seq.
^ Upadaniyam. See § 990 and § 1213 et seq.
* Sankilesikam. See § 993 and § 1229 et seq.
^ Anarammanam, the idea or mental object belonging,
of course, to the arupa-dhammo.
6 Acetasikam. See § 1022.
7 See § 989.
8 See § 994.
^ Na savitakka-savicaram. This and the two
following technical terms mark off '
form '
from the mental
discipline of Jhana, even though Jhana may be practised
for the sake of passing from a sensuous existence to the
'
universe of Form.' Cf. §§ 160, 168, 161, and 996-998.
not * accompanied by joy,'
not * accompanied by ease,'
not *
accompanied by disinterestedness,'^
not something capable of being got rid of
either by insight or by cultivation,
not that the cause of which may be got rid of
either by insight or by cultivation,
neither tending to, nor away from, the
accumulation involving re-birth,
belonging neither to studentship nor to that
which is beyond studentship,
limited,^
related to the universe of sense,
not related to the universe of form,^
nor to that of the formless,
included,
not of the Unincluded,*
not something entailing inevitable retri-
bution,^
unavailing for (ethical) guidance,
cognizable when apparent^ by the six modes
of cognition.
'
Cf. §§ 999-1001. These are all mental states,
characterizing the other four skandhas, not the rirpak-
khandho. Similarly, the four following doctrinal ex-
pressions are only applicable to mental and moral
categories. Cf. §§ 1007-1118.
2 Parittam. See § 1019.
. * Eead na riipavacaram.
* See p. 165, n. 2.
*
^ This and the following term belong to ethical, im-
material categories of thought. See §§ 1028-1030 and
1291 ; also 1288, 1289, and 277.
* I.e., remarks the Commentator, when it is present (in
consciousness). *
For, strictly speaking, with reference to
visual and other sense-cognition, they {read na hi tani)
do not cognize the past and future ; that is the function of
representative cognition (manovinfianam) ' (Asl. 304).
impermanent/
subject to decay.
Such is the category of Form considered by way of single
attributes.^
^ An ice am, '
inasmuch as, having fallen into this stream
of sense-cognition it (' form ') has become mere flotsam, has
become something gone, something that is not ' (ibid.). This
shows well the idealist or psychological standpoint of the
Buddhist tradition. Form is impermanent for the individual
perceptive consciousness.
- The Cy. gives as the reason for there being no cate-
chism on each of the foregoing attributes the fact that there
is no correlated opposite, as in the next category, from which
each term is to be differentiated (Asl. 303). This, in view
of the procedure in Book I., is scarcely adequate. However,
every term is examined in the sequel, as the foregoing notes
will have indicated.
Friday, May 27, 2011
Abhidhammattha Sangaha - The Arising of Material Phenomena
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Rupasamutthana—Naya
§4.Kammam, cittam, utu, aharo c’ati cattari
rupasamutthanani nama.
Tattha kamavacaram rupavacaram ca ti pancavisati-
vidham pi kusalakusalakammamabhisankhatam ajjhat-
tika-santane kammasamutthanarupam patisandhim’
upadaya khane khane samutthapeti.
Arupavipakadvipancavinnanavajjitam pancasattativi-
dham pi cittam cittasamutthanarupam patham bhavangam
upadaya jayantam’ eva samutthapeti.
Tattha appanajavanam iriyapatham’ pi sannameti.
Votthapanakamavacarajavanabhinna pana vinnattim’
pi samutthapenti.
Somanassa-javanani pan’ ettha terasa-hasanam pi
janenti.
Situnhotu-samannata tejo-dhatu-thitippatta’va utusa-
mutthanarupam ajjhattan ca bahiddha ca yatharaham
samutthapeti.
Oja-sankhato aharo aharasamutthanarupam ajjho-
harankale thanappatto’ va samutthapeti.
Tattha hadaya-indriyarupani kammajan’ eva,
vinnattidvayam cittajam’ eva, saddo cittotujo, lahutadit-
tayam utucittaharehi sambhoti.
Avinibbhogarupani c’ eva akasadhatu ca catuhi
sambhutani. Lakkhanarupani na kutoci jayanti.
Attharasa pannarasa terasa dvadasati ca
Kammacittotukaharajani honti yathakkamam
Jayamanadirupanam sabhavatta hi kevalam
Lakkhanani na jayanti kehici’ ti pakasitam.
Ayam’ ettha rupasamutthananayo.
_______
The Arising of Material Phenomena (52)
§4.Material phenomena arise in four ways, viz:—
(1)Kamma, (2) Mind, (3) Seasonal conditions, and
(4)Food.
(1)Material Phenomena arising from Kamma (53)
Therein, the twenty-five types of moral and immoral
Kamma, pertaining to the Kama and Rupa Spheres, pro-
duce, in one’s own continuity, duly constituted material
phenomena born of Kamma, at every moment, commenc-
ing from conception.
(2)Material phenomena arising from Mind (54)
The seventy-five types of consciousness, excluding the
Formless Resultants and the twice fivefold cognitives pro-
duce mind-born material phenomena, from the first
moment of life-continuum just as it arises.
Therein the ecstatic Javanas regulate the bodily pos-
tures. But the Determining Consciousness, Javanas of the
Kama Sphere, and super-knowledge consciousness pro-
duce also (bodily and vocal) media of communication.
Herein the thirteen pleasurable Javanas produce laughter
too.
(3)Material Phenomena arising from
Seasonal conditions (55)
The Tejo-element, which comprises both cold and heat, on
reaching its static stage, produces, according to circum-
stances, both internal and external material phenomena,
resulting from seasonal conditions.
(4)Material Phenomena arising from Food (56)
Food, known as nutritive essence, during assimilation on
reaching its static stage, produces material phenomena
resulting from food.
Therein the heart and the (eight) material Faculties
are born of Kamma. The two media of communication are
born only of mind. Sound is born of mind and seasonal
conditions. The triple qualities of lightness and so forth
arise from seasonal conditions, mind, and food. The insep-
arable material qualities and the element of space arise
from four causes. Characteristic material qualities do not
arise from any cause.
Eighteen, fifteen, thirteen, and twelve arise respec-
tively from Kamma, mind, seasonal conditions, and food.
The characteristic marks of matter that arise and so
forth are not produced by any cause, they say, since they
are wholly intrinsic.
_______
Notes:—
52.Rupasamutthana—Buddhism does not attempt
to solve the problem of the ultimate origin of matter. It
takes for granted that matter exists and states that rupa
develops in four ways.
53.Kammaja—Strictly speaking, by Kamma are
meant past moral and immoral types of consciousness. It
is only those classes of consciousness pertaining to the
Kama and Rupa-Spheres that tend to produce rupa. They
are 12 types of immoral consciousness, 8 types of moral
consciousness, and the 5 moral rupa jhanas. A moral or
immoral birth-reproductive Kamma generated at the dying
moment of a person conditions the rebirth-consciousness
(patisandhicitta) in a subsequent birth. Simultaneous with
the arising of the rebirth-consciousness, rupas, condi-
tioned by past Kamma, spring up at every instant, like the
flame of a lamp, up to the I7th thought-moment reckoned
from the dying moment of the person.
At the very moment of conception there arise, as a
result of the reproductive Kammic force, three dasakas or
‘decads’—namely, the kaya, bhava, and vatthu—body, sex
and base decads. The body decad is composed of the four
elements, four derivatives, vitality and the Kayapasada. The
sex-decad and the base-decad are similarly constituted.
54.Cittaja—Mind, the invisible but more powerful
composite factor of the so-called being, has the potentiality
to produce rupa. In other words, good and bad thoughts
produce desirable and undesirable material phenomena.
This is apparent from the physical changes that result from
thoughts generated by a person. According to Abhi-
dhamma, it is from the arising moment of the first Bha-
vanga, that is, immediately after the rebirth-consciousness,
that material phenomena arising from mind spring up. The
rebirth-consciousness does not produce mind-born rupas
since Kamma does that function and since it is a newcomer
to the fresh existence. No mind-born rupas arise at the
static and perishing thought-moments as they are weak.
The ten sense-cognitives lack the potentiality to produce
rupa. The four Arupa Vipaka Jhanas do not produce rupa
as they are developed through non-attachment to rupa.
It is stated that Jhana factors are essential to produce
mind-born rupa. One who possesses Jhanas can therefore
produce powerful rupas which would enable him to live even
without edible food. The mentally alert do not lack vitality.
One who experiences Nibbanic bliss could live without any
food for a considerable period. For instance, the Buddha
fasted 49 days immediately after His Enlightenment.
Of the 75 types of consciousness, 26 Javanas
(10rupa kusala and kriya + 8 arupa kusala and kriya and
8 lokuttaras) could produce abnormal bodily movements
such as passing through the air, diving into the earth, walk-
ing on water, etc.
Here the Determining consciousness is the mind-
door consciousness (manodvaravajjana). Kamajavanas (29)
are the 12 akusalas, 1 hasituppada, and 16 sobhana kusala
and kriya; and Abhinna cittas are the two fifth jhana kus-
ala and kriya, accompanied by equanimity and connected
with knowledge.
13 pleasurable javanas are the 4 akusalas and 8 sob-
hana kusalas and kriyas, accompanied by pleasure, and
1hasituppada.
Worldlings, when laughing or smiling, experience
the four akusalas and four sobhanas; Sekhas, the types of
consciousness excluding the two akusalas accompanied by
misbelief; Arahants, the four kriyas and one hasituppada.
The Buddhas smile only with the four sobhana kriyas.
55.Utuja—It was stated earlier that Kamma pro-
duces, at the moment of rebirth, three decads — kaya,
bhava, and vatthu. The internal tejo element, found in
these three groups, combined with the external tejo ele-
ment, produces material phenomena caused by seasonal
conditions at the static stage of the rebirth-consciousness.
At the genesis stage Kamma-born tejo element takes the
place of mind-born tejo element.
It is clear that the term utu has been used in the sense
of tejo which constitutes both heat and cold. Strictly speak-
ing, it is the internal and external tejo elements which pro-
duce rupa. It should he understood that rupas, produced
by climatic conditions, are also included in the utuja class.
56.âharaja—By âhara are meant the nutritive
essence present in physical food and the sap (oja) con-
tained in the material groups born of Kamma, mind, and
seasonal conditions. The internal oja, supported by the
external nutritive essence, produces rupa at the static
stage which endures for 49 minor thought-instants. Rupas
arise when the oja diffuses the body. Internal sap is alone
incapable of producing rupa without the aid of external
nutritive essence.
Hadaya and 8 Indriya rupas (= eye, ear, nose,
tongue, body, masculinity, femininity, and vitality) are
wholly produced by Kamma. Thus jivitindriya or the life-
principle present in animate beings such as men and ani-
mals should he differentiated from the inanimate life of
plants and inorganic substances, as they are not the inevit-
able results of Kamma.
They do possess a certain kind of life different from
human beings and animals.
âkasa—It is interesting to note that this intra-atomic
space is caused by all the four causes.
Sadda—Articulate sounds are caused by mind; in-
articulate sounds are caused by utu. Musical notes caused
by men are produced by utu, conditioned by mind.
Kammaja = 18. They are:— inseparables 8 +
Space1 + Heart 1 + Controlling faculties 8.
Cittaja = 15. They are:— Mutables 5 + Sound 1 +
Inseparables 8 + Space 1.
Utuja = 13. They are :— Sound 1 + Lightness etc.
3Inseparables 8 + Space 1.
âharaja = 12. They are:— Lightness etc. 3 + Insep-
arables 8 + Space 1. The four Lakkhana rupas are common
to all as there is no rupa devoid of the three instants —
birth, decay, and death.
_______
Kalapa—Yojana
§5.Ekuppada ekanirodha ekanissaya sahavuttino-
ekavisati rupa-kalapa nama.
Tattha jivitam avinibbhogarupan ca cakkhuna saha
cakkhu-dasakan’ ti pavuccati. Tatha sotadihi saddhim
sotadasakam, ghana-dasakam, jivha-dasakam, kayadasa-
kam, itthibhava — dasakam, pumbhava — dasakam
vatthu-dasakan c’ati yathakkamam yojetabbam.
Avinibbhogarupam’ eva jivitena saha jivitanavakan’ ti
pavuccati. Ime nava kammasamutthana-kalapa.
Avinibbhogarupam pana suddhatthakam. Tad’ eva
kayavinnattiya saha kayavinnattinavakam vaci-vinnatti
saddehi saha vaci-vinnatti-dasakam lahutadihi saddhim
lahutadekadasakam kaya-vinnattilahutadi-dvadasakam
vaci-vinnatti-saddalahutadi-terasakan c’ati cha cittasamut-
thanakalapa.
Suddhatthakam, saddanavakam, lahutadekadasakam,
sadda-lahutadidvadasakan c’ati cattaro utusamutthanakalapa.
Suddhatthakam, lahutadekadasakan c’ati dve ahara-
samutthana-kalapa.
Tattha suddhatthakam, saddanavakan c’ati utu-
samutthana-kalapa bahiddha pi’ labbhanti. Avasesa pana
sabbe pi ajjhattikam’ eva.
Kammacittotukahara-samutthana yathakkamam
Nava cha caturo dve’ ti kalapa ekavisati
Kalapanam paricchedalakkhanatta vicakkhana
Na kalapangam iccahu akasam lakkhanani ca.
Ayam’ ettha kalapa-yojana.
_______
Grouping of Material Qualities (57)
§5.There are twenty-one material groups inasmuch as
they arise together (or have a common genesis), cease
together (or have a common cessation), have a common
dependence, and coexist.
Therein vitality and the (eight) inseparable material
qualities together with the eye are called the ‘eye-decad’.
Similarly the ‘ear-decad’ together with the ear and so
forth, ‘nose-decad’, ‘tongue-decad’, ‘body-decad’, ‘female-
decad,’ male-decad’, ‘base-decad’, should respectively be
formed. Inseparable material qualities, together with
vitality, are called the ‘vital-nonad’. These nine groups are
produced by Kamma.
The inseparable material qualities constitute the
‘pure octad’. They, together with the bodily intimation,
constitute the ‘bodily intimation nonad’; together with the
vocal intimation and sound the ‘vocal intimation decad’;
together with the material qualities of lightness, pliancy,
and adaptability the ‘un-decad of lightness’ and so forth;
the do-decad of bodily intimation, lightness, pliancy, and
adaptability; and the tri-decad of vocal intimation, sound,
lightness, pliancy, and adaptability.
These six material groups are produced by mind.
The pure octad„ the sound-nonad, the un-decad of
lightness, pliancy, and adaptability; the do-decad of
sound, lightness, pliancy, and adaptability—these four are
produced by seasonal phenomena.
The pure octad, and the un-decad of lightness, pli-
ancy and adaptability are the two material qualities pro-
duced by food.
Of them the two material groups produced by sea-
sonal phenomena—pure octad and the sound nonad—are
found externally too. All the rest are strictly internal.
There are twenty-one material groups — nine, six,
four and two produced in due order from Kamma, mind,
seasonal phenomena, and food.
As space demarcates, and characteristic marks just indi-
cate, the wise state that they are not parts of material groups.
Herein this is the formation of material groups.
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Rupasamutthana—Naya
§4.Kammam, cittam, utu, aharo c’ati cattari
rupasamutthanani nama.
Tattha kamavacaram rupavacaram ca ti pancavisati-
vidham pi kusalakusalakammamabhisankhatam ajjhat-
tika-santane kammasamutthanarupam patisandhim’
upadaya khane khane samutthapeti.
Arupavipakadvipancavinnanavajjitam pancasattativi-
dham pi cittam cittasamutthanarupam patham bhavangam
upadaya jayantam’ eva samutthapeti.
Tattha appanajavanam iriyapatham’ pi sannameti.
Votthapanakamavacarajavanabhinna pana vinnattim’
pi samutthapenti.
Somanassa-javanani pan’ ettha terasa-hasanam pi
janenti.
Situnhotu-samannata tejo-dhatu-thitippatta’va utusa-
mutthanarupam ajjhattan ca bahiddha ca yatharaham
samutthapeti.
Oja-sankhato aharo aharasamutthanarupam ajjho-
harankale thanappatto’ va samutthapeti.
Tattha hadaya-indriyarupani kammajan’ eva,
vinnattidvayam cittajam’ eva, saddo cittotujo, lahutadit-
tayam utucittaharehi sambhoti.
Avinibbhogarupani c’ eva akasadhatu ca catuhi
sambhutani. Lakkhanarupani na kutoci jayanti.
Attharasa pannarasa terasa dvadasati ca
Kammacittotukaharajani honti yathakkamam
Jayamanadirupanam sabhavatta hi kevalam
Lakkhanani na jayanti kehici’ ti pakasitam.
Ayam’ ettha rupasamutthananayo.
_______
The Arising of Material Phenomena (52)
§4.Material phenomena arise in four ways, viz:—
(1)Kamma, (2) Mind, (3) Seasonal conditions, and
(4)Food.
(1)Material Phenomena arising from Kamma (53)
Therein, the twenty-five types of moral and immoral
Kamma, pertaining to the Kama and Rupa Spheres, pro-
duce, in one’s own continuity, duly constituted material
phenomena born of Kamma, at every moment, commenc-
ing from conception.
(2)Material phenomena arising from Mind (54)
The seventy-five types of consciousness, excluding the
Formless Resultants and the twice fivefold cognitives pro-
duce mind-born material phenomena, from the first
moment of life-continuum just as it arises.
Therein the ecstatic Javanas regulate the bodily pos-
tures. But the Determining Consciousness, Javanas of the
Kama Sphere, and super-knowledge consciousness pro-
duce also (bodily and vocal) media of communication.
Herein the thirteen pleasurable Javanas produce laughter
too.
(3)Material Phenomena arising from
Seasonal conditions (55)
The Tejo-element, which comprises both cold and heat, on
reaching its static stage, produces, according to circum-
stances, both internal and external material phenomena,
resulting from seasonal conditions.
(4)Material Phenomena arising from Food (56)
Food, known as nutritive essence, during assimilation on
reaching its static stage, produces material phenomena
resulting from food.
Therein the heart and the (eight) material Faculties
are born of Kamma. The two media of communication are
born only of mind. Sound is born of mind and seasonal
conditions. The triple qualities of lightness and so forth
arise from seasonal conditions, mind, and food. The insep-
arable material qualities and the element of space arise
from four causes. Characteristic material qualities do not
arise from any cause.
Eighteen, fifteen, thirteen, and twelve arise respec-
tively from Kamma, mind, seasonal conditions, and food.
The characteristic marks of matter that arise and so
forth are not produced by any cause, they say, since they
are wholly intrinsic.
_______
Notes:—
52.Rupasamutthana—Buddhism does not attempt
to solve the problem of the ultimate origin of matter. It
takes for granted that matter exists and states that rupa
develops in four ways.
53.Kammaja—Strictly speaking, by Kamma are
meant past moral and immoral types of consciousness. It
is only those classes of consciousness pertaining to the
Kama and Rupa-Spheres that tend to produce rupa. They
are 12 types of immoral consciousness, 8 types of moral
consciousness, and the 5 moral rupa jhanas. A moral or
immoral birth-reproductive Kamma generated at the dying
moment of a person conditions the rebirth-consciousness
(patisandhicitta) in a subsequent birth. Simultaneous with
the arising of the rebirth-consciousness, rupas, condi-
tioned by past Kamma, spring up at every instant, like the
flame of a lamp, up to the I7th thought-moment reckoned
from the dying moment of the person.
At the very moment of conception there arise, as a
result of the reproductive Kammic force, three dasakas or
‘decads’—namely, the kaya, bhava, and vatthu—body, sex
and base decads. The body decad is composed of the four
elements, four derivatives, vitality and the Kayapasada. The
sex-decad and the base-decad are similarly constituted.
54.Cittaja—Mind, the invisible but more powerful
composite factor of the so-called being, has the potentiality
to produce rupa. In other words, good and bad thoughts
produce desirable and undesirable material phenomena.
This is apparent from the physical changes that result from
thoughts generated by a person. According to Abhi-
dhamma, it is from the arising moment of the first Bha-
vanga, that is, immediately after the rebirth-consciousness,
that material phenomena arising from mind spring up. The
rebirth-consciousness does not produce mind-born rupas
since Kamma does that function and since it is a newcomer
to the fresh existence. No mind-born rupas arise at the
static and perishing thought-moments as they are weak.
The ten sense-cognitives lack the potentiality to produce
rupa. The four Arupa Vipaka Jhanas do not produce rupa
as they are developed through non-attachment to rupa.
It is stated that Jhana factors are essential to produce
mind-born rupa. One who possesses Jhanas can therefore
produce powerful rupas which would enable him to live even
without edible food. The mentally alert do not lack vitality.
One who experiences Nibbanic bliss could live without any
food for a considerable period. For instance, the Buddha
fasted 49 days immediately after His Enlightenment.
Of the 75 types of consciousness, 26 Javanas
(10rupa kusala and kriya + 8 arupa kusala and kriya and
8 lokuttaras) could produce abnormal bodily movements
such as passing through the air, diving into the earth, walk-
ing on water, etc.
Here the Determining consciousness is the mind-
door consciousness (manodvaravajjana). Kamajavanas (29)
are the 12 akusalas, 1 hasituppada, and 16 sobhana kusala
and kriya; and Abhinna cittas are the two fifth jhana kus-
ala and kriya, accompanied by equanimity and connected
with knowledge.
13 pleasurable javanas are the 4 akusalas and 8 sob-
hana kusalas and kriyas, accompanied by pleasure, and
1hasituppada.
Worldlings, when laughing or smiling, experience
the four akusalas and four sobhanas; Sekhas, the types of
consciousness excluding the two akusalas accompanied by
misbelief; Arahants, the four kriyas and one hasituppada.
The Buddhas smile only with the four sobhana kriyas.
55.Utuja—It was stated earlier that Kamma pro-
duces, at the moment of rebirth, three decads — kaya,
bhava, and vatthu. The internal tejo element, found in
these three groups, combined with the external tejo ele-
ment, produces material phenomena caused by seasonal
conditions at the static stage of the rebirth-consciousness.
At the genesis stage Kamma-born tejo element takes the
place of mind-born tejo element.
It is clear that the term utu has been used in the sense
of tejo which constitutes both heat and cold. Strictly speak-
ing, it is the internal and external tejo elements which pro-
duce rupa. It should he understood that rupas, produced
by climatic conditions, are also included in the utuja class.
56.âharaja—By âhara are meant the nutritive
essence present in physical food and the sap (oja) con-
tained in the material groups born of Kamma, mind, and
seasonal conditions. The internal oja, supported by the
external nutritive essence, produces rupa at the static
stage which endures for 49 minor thought-instants. Rupas
arise when the oja diffuses the body. Internal sap is alone
incapable of producing rupa without the aid of external
nutritive essence.
Hadaya and 8 Indriya rupas (= eye, ear, nose,
tongue, body, masculinity, femininity, and vitality) are
wholly produced by Kamma. Thus jivitindriya or the life-
principle present in animate beings such as men and ani-
mals should he differentiated from the inanimate life of
plants and inorganic substances, as they are not the inevit-
able results of Kamma.
They do possess a certain kind of life different from
human beings and animals.
âkasa—It is interesting to note that this intra-atomic
space is caused by all the four causes.
Sadda—Articulate sounds are caused by mind; in-
articulate sounds are caused by utu. Musical notes caused
by men are produced by utu, conditioned by mind.
Kammaja = 18. They are:— inseparables 8 +
Space1 + Heart 1 + Controlling faculties 8.
Cittaja = 15. They are:— Mutables 5 + Sound 1 +
Inseparables 8 + Space 1.
Utuja = 13. They are :— Sound 1 + Lightness etc.
3Inseparables 8 + Space 1.
âharaja = 12. They are:— Lightness etc. 3 + Insep-
arables 8 + Space 1. The four Lakkhana rupas are common
to all as there is no rupa devoid of the three instants —
birth, decay, and death.
_______
Kalapa—Yojana
§5.Ekuppada ekanirodha ekanissaya sahavuttino-
ekavisati rupa-kalapa nama.
Tattha jivitam avinibbhogarupan ca cakkhuna saha
cakkhu-dasakan’ ti pavuccati. Tatha sotadihi saddhim
sotadasakam, ghana-dasakam, jivha-dasakam, kayadasa-
kam, itthibhava — dasakam, pumbhava — dasakam
vatthu-dasakan c’ati yathakkamam yojetabbam.
Avinibbhogarupam’ eva jivitena saha jivitanavakan’ ti
pavuccati. Ime nava kammasamutthana-kalapa.
Avinibbhogarupam pana suddhatthakam. Tad’ eva
kayavinnattiya saha kayavinnattinavakam vaci-vinnatti
saddehi saha vaci-vinnatti-dasakam lahutadihi saddhim
lahutadekadasakam kaya-vinnattilahutadi-dvadasakam
vaci-vinnatti-saddalahutadi-terasakan c’ati cha cittasamut-
thanakalapa.
Suddhatthakam, saddanavakam, lahutadekadasakam,
sadda-lahutadidvadasakan c’ati cattaro utusamutthanakalapa.
Suddhatthakam, lahutadekadasakan c’ati dve ahara-
samutthana-kalapa.
Tattha suddhatthakam, saddanavakan c’ati utu-
samutthana-kalapa bahiddha pi’ labbhanti. Avasesa pana
sabbe pi ajjhattikam’ eva.
Kammacittotukahara-samutthana yathakkamam
Nava cha caturo dve’ ti kalapa ekavisati
Kalapanam paricchedalakkhanatta vicakkhana
Na kalapangam iccahu akasam lakkhanani ca.
Ayam’ ettha kalapa-yojana.
_______
Grouping of Material Qualities (57)
§5.There are twenty-one material groups inasmuch as
they arise together (or have a common genesis), cease
together (or have a common cessation), have a common
dependence, and coexist.
Therein vitality and the (eight) inseparable material
qualities together with the eye are called the ‘eye-decad’.
Similarly the ‘ear-decad’ together with the ear and so
forth, ‘nose-decad’, ‘tongue-decad’, ‘body-decad’, ‘female-
decad,’ male-decad’, ‘base-decad’, should respectively be
formed. Inseparable material qualities, together with
vitality, are called the ‘vital-nonad’. These nine groups are
produced by Kamma.
The inseparable material qualities constitute the
‘pure octad’. They, together with the bodily intimation,
constitute the ‘bodily intimation nonad’; together with the
vocal intimation and sound the ‘vocal intimation decad’;
together with the material qualities of lightness, pliancy,
and adaptability the ‘un-decad of lightness’ and so forth;
the do-decad of bodily intimation, lightness, pliancy, and
adaptability; and the tri-decad of vocal intimation, sound,
lightness, pliancy, and adaptability.
These six material groups are produced by mind.
The pure octad„ the sound-nonad, the un-decad of
lightness, pliancy, and adaptability; the do-decad of
sound, lightness, pliancy, and adaptability—these four are
produced by seasonal phenomena.
The pure octad, and the un-decad of lightness, pli-
ancy and adaptability are the two material qualities pro-
duced by food.
Of them the two material groups produced by sea-
sonal phenomena—pure octad and the sound nonad—are
found externally too. All the rest are strictly internal.
There are twenty-one material groups — nine, six,
four and two produced in due order from Kamma, mind,
seasonal phenomena, and food.
As space demarcates, and characteristic marks just indi-
cate, the wise state that they are not parts of material groups.
Herein this is the formation of material groups.
Abhidhammattha Sangaha - Classification of Matter
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Rupavibhago
§3.Sabban ca pan’ etam ahetukam sappaccayam,
sasavam, samkhatam, lokiyam, kamavacaram, anaramma-
nam, appahatabbam’ eva’ ti ekavidham pi ajjhattikabahi-
radivasena bahudha bhedam gacchati.
Katham?
Pasadasankhatam pancavidham pi ajjhattikarupam
nama; itaram bahirarupam.
Pasadahadayasankhatan chabbidham pi vatthuru-
pam nama; itaram avatthurupam.
Pasadavinnattisankhatam sattavidham pi dvararupam,
nama; itaram advararupam.
Pasadabhavajivitasankhatam atthavidham pi indriya
129.According to commentators during the time occupied by a flash of lightning
billions of thought-moments may arise.
rupam nama; itaram anindriyarupam.
Pasadavisayasankhatam dvadasavidham’ pi olarikaru-
pam, santike rupam, sappatigharupam ca; itaram sukhu-
marupam, dure rupam, appatigharupam.
Kammajam upadinnarupam; itaram anupadinnaru-
pam.
Rupayatanam sanidassanarupam; itaram anidassana-
rupam.
Cakkhadidvayam asampattavasena, ghanadittayam
sampattavasena’ ti pancavidham pi gocaraggahikarupam;
itaram agocaraggahikarupam.
Vanno, gandho, raso, oja, bhutacatukkanc’ ati
atthavidham pi avinibbhogarupam; itaram vinibbhogaru-
pam.
Icc’ evam’ atthavisati vidham pi ca vicakkhana
Ajjhattikadibhedena vibhajanti yatharaham.
Ayam’ ettha rupavihago.
_______
Classification of Matter
§3.Now all this matter divides itself into various catego-
ries as follows:—
1.Rootless (35)
2.Causal (36)
3.With Defilements (37)
4.Conditioned (38)
5.Mundane (39)
6.Pertaining to the Kama-Sphere (40)
7.Objectless (41)
8.Not to be eradicated (42)
Matter is thus onefold. When conceived as personal, exter-
nal and so forth matter becomes manifold.
How?
The five kinds of sensitise material qualities are per-
sonal (43); the rest are external.
The six kinds, comprising the sensitives and the
heart, are material qualities with basis (44); the rest are
without a basis.
The seven kinds, comprising the sensitives and (the
two) media of communication, are material qualities with
a door (45); the rest are without doors.
The eight kinds, comprising the sensitives, sex-states,
and vitality, are material qualities with a controlling fac-
ulty (46); the rest are without a controlling faculty.
The twelve kinds, comprising the sensitives and
sense-objects (7)130 are gross (47), proximate and imping-
ing material qualities; the rest are subtle, distant, and non-
impinging.
Material qualities born of Kamma are ‘grasped at’
(48); the others are ‘not grasped at.
Object of form is visible; the rest are invisible.
Eye and ear, as not reaching (the object), and nose,
tongue and body as reaching (the object), are five kinds of
material phenomena that take objects (49); the others do
not.
130.Because “tangibility” comprises the three elements, excluding apo.
Colour, odour, taste, sap (50) and the four Essentials
are the eight kinds (51) of material phenomena that are
inseparable; the rest are separable.
Summary
Thus the wise analyse, accordingly, the 28 kinds with
respect to ‘personal’ and so forth.
Herein this is the analysis of Matter.
Section 3
35.Ahetukam—Because they are not associated
with the roots lobha, dosa, etc.
36.Sappaccayam—Because they are related to the
causes—Kamma, citta, utu, and ahara.
37.Sasavam—Since they serve as objects for
Defilements.
38.Sankhatam—Because they are conditioned by
the four causes, Kamma, citta, etc.
39.Lokiyam—Because they are connected with the
world of the Five Aggregates of Attachment (pancupada-
nakkhandhaloka). There is no supramundane rupa.
40.Kamavacaram—Because they come within the
range of sensual objects.
41.Anarammanam—As they themselves do not
perceive objects. It is the mind that perceives objects
through the senses. Rupas serve as sense-objects.
42.Appahatabbam—Because there is no gradual
eradication of matter like passions. ‘Indestructibility’ of
matter is not implied by this term.
43.Ajjhattikam—Belonging to the so-called self.
The five sensitive organs are essential for living beings.
Without them they are inanimate logs. They serve as doors
to the mind.
44. i. e., they serve as seats of consciousness.
45. They serve as doors to moral and immoral actions,
mind and mental states, deeds and speech.
46. They are so called because they possess a con-
trolling power in their respective spheres. The physical
eye, for instance, is composed of ten material qualities; but
it is the sensitive eye (cakkhupasadarupa) that controls the
remaining nine. The remaining pasadarupas should be
similarly understood. The state of sex controls masculinity
and femininity. Like the captain of a ship it is vitality that
controls rupas.
47.Oëarikam—Because of their importance both
subjectively and objectively. They are regarded as santike
(near) because of their receptivity. Owing to the gross-
ness and nearness both sensitive organs and sense-
objects mutually strike each other. Hence they are called
sappatigha, lit., ‘with striking’.
See Compendium, p. 159, n. 4.
48.Upadinnam—The first 18 kinds of rupa born of
Kamma are grasped by craving and false view.
49.Gocaraggahikarupam—They are so called be-
cause they take external objects as pasture. According to the
Abhidhammattha Sangaha, sight and sound are regarded as
objects that do not approach the eye and ear respectively as
in the case of bodily contacts etc. Both eye and ear cognize
distant objects without any direct approach. In the case of
other objects they directly contact the sense-organs. For in-
stance, taste must directly touch the tongue. So are the
other two objects. This may be the reason, irrespective of
the wave theory, why the author distinguishes between
senses that reach, and do not reach, the objects.
See Compendium, p. 160.
50.Oja, as a rupa in itself, has the power of produc-
ing other rupas as well.
51. As a rule these eight rupas are bound together.
The four Essentials are inseparable and so are the other
four Derivatives. Hence they are also termed ‘suddhat-
thaka’ (‘pure octad’) and ‘ojatthaka’ (‘with oja as the
eighth’) The growth of inanimate matter is also due to the
presence of this universal Oja.
_______
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Rupavibhago
§3.Sabban ca pan’ etam ahetukam sappaccayam,
sasavam, samkhatam, lokiyam, kamavacaram, anaramma-
nam, appahatabbam’ eva’ ti ekavidham pi ajjhattikabahi-
radivasena bahudha bhedam gacchati.
Katham?
Pasadasankhatam pancavidham pi ajjhattikarupam
nama; itaram bahirarupam.
Pasadahadayasankhatan chabbidham pi vatthuru-
pam nama; itaram avatthurupam.
Pasadavinnattisankhatam sattavidham pi dvararupam,
nama; itaram advararupam.
Pasadabhavajivitasankhatam atthavidham pi indriya
129.According to commentators during the time occupied by a flash of lightning
billions of thought-moments may arise.
rupam nama; itaram anindriyarupam.
Pasadavisayasankhatam dvadasavidham’ pi olarikaru-
pam, santike rupam, sappatigharupam ca; itaram sukhu-
marupam, dure rupam, appatigharupam.
Kammajam upadinnarupam; itaram anupadinnaru-
pam.
Rupayatanam sanidassanarupam; itaram anidassana-
rupam.
Cakkhadidvayam asampattavasena, ghanadittayam
sampattavasena’ ti pancavidham pi gocaraggahikarupam;
itaram agocaraggahikarupam.
Vanno, gandho, raso, oja, bhutacatukkanc’ ati
atthavidham pi avinibbhogarupam; itaram vinibbhogaru-
pam.
Icc’ evam’ atthavisati vidham pi ca vicakkhana
Ajjhattikadibhedena vibhajanti yatharaham.
Ayam’ ettha rupavihago.
_______
Classification of Matter
§3.Now all this matter divides itself into various catego-
ries as follows:—
1.Rootless (35)
2.Causal (36)
3.With Defilements (37)
4.Conditioned (38)
5.Mundane (39)
6.Pertaining to the Kama-Sphere (40)
7.Objectless (41)
8.Not to be eradicated (42)
Matter is thus onefold. When conceived as personal, exter-
nal and so forth matter becomes manifold.
How?
The five kinds of sensitise material qualities are per-
sonal (43); the rest are external.
The six kinds, comprising the sensitives and the
heart, are material qualities with basis (44); the rest are
without a basis.
The seven kinds, comprising the sensitives and (the
two) media of communication, are material qualities with
a door (45); the rest are without doors.
The eight kinds, comprising the sensitives, sex-states,
and vitality, are material qualities with a controlling fac-
ulty (46); the rest are without a controlling faculty.
The twelve kinds, comprising the sensitives and
sense-objects (7)130 are gross (47), proximate and imping-
ing material qualities; the rest are subtle, distant, and non-
impinging.
Material qualities born of Kamma are ‘grasped at’
(48); the others are ‘not grasped at.
Object of form is visible; the rest are invisible.
Eye and ear, as not reaching (the object), and nose,
tongue and body as reaching (the object), are five kinds of
material phenomena that take objects (49); the others do
not.
130.Because “tangibility” comprises the three elements, excluding apo.
Colour, odour, taste, sap (50) and the four Essentials
are the eight kinds (51) of material phenomena that are
inseparable; the rest are separable.
Summary
Thus the wise analyse, accordingly, the 28 kinds with
respect to ‘personal’ and so forth.
Herein this is the analysis of Matter.
Section 3
35.Ahetukam—Because they are not associated
with the roots lobha, dosa, etc.
36.Sappaccayam—Because they are related to the
causes—Kamma, citta, utu, and ahara.
37.Sasavam—Since they serve as objects for
Defilements.
38.Sankhatam—Because they are conditioned by
the four causes, Kamma, citta, etc.
39.Lokiyam—Because they are connected with the
world of the Five Aggregates of Attachment (pancupada-
nakkhandhaloka). There is no supramundane rupa.
40.Kamavacaram—Because they come within the
range of sensual objects.
41.Anarammanam—As they themselves do not
perceive objects. It is the mind that perceives objects
through the senses. Rupas serve as sense-objects.
42.Appahatabbam—Because there is no gradual
eradication of matter like passions. ‘Indestructibility’ of
matter is not implied by this term.
43.Ajjhattikam—Belonging to the so-called self.
The five sensitive organs are essential for living beings.
Without them they are inanimate logs. They serve as doors
to the mind.
44. i. e., they serve as seats of consciousness.
45. They serve as doors to moral and immoral actions,
mind and mental states, deeds and speech.
46. They are so called because they possess a con-
trolling power in their respective spheres. The physical
eye, for instance, is composed of ten material qualities; but
it is the sensitive eye (cakkhupasadarupa) that controls the
remaining nine. The remaining pasadarupas should be
similarly understood. The state of sex controls masculinity
and femininity. Like the captain of a ship it is vitality that
controls rupas.
47.Oëarikam—Because of their importance both
subjectively and objectively. They are regarded as santike
(near) because of their receptivity. Owing to the gross-
ness and nearness both sensitive organs and sense-
objects mutually strike each other. Hence they are called
sappatigha, lit., ‘with striking’.
See Compendium, p. 159, n. 4.
48.Upadinnam—The first 18 kinds of rupa born of
Kamma are grasped by craving and false view.
49.Gocaraggahikarupam—They are so called be-
cause they take external objects as pasture. According to the
Abhidhammattha Sangaha, sight and sound are regarded as
objects that do not approach the eye and ear respectively as
in the case of bodily contacts etc. Both eye and ear cognize
distant objects without any direct approach. In the case of
other objects they directly contact the sense-organs. For in-
stance, taste must directly touch the tongue. So are the
other two objects. This may be the reason, irrespective of
the wave theory, why the author distinguishes between
senses that reach, and do not reach, the objects.
See Compendium, p. 160.
50.Oja, as a rupa in itself, has the power of produc-
ing other rupas as well.
51. As a rule these eight rupas are bound together.
The four Essentials are inseparable and so are the other
four Derivatives. Hence they are also termed ‘suddhat-
thaka’ (‘pure octad’) and ‘ojatthaka’ (‘with oja as the
eighth’) The growth of inanimate matter is also due to the
presence of this universal Oja.
_______
Thursday, May 26, 2011
Abhidhammattha Sangaha - Analysis of Matter
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Chapter VI
Rupa—Sangahavibhago
_______
§1.Ettavata vibhatta hi sappabhedappavattika
Cittacetasika dhamma rupandani pavuccati
Samuddesa vibhaga ca samutthana kalapato
Pavattikkamato c’ati pancadha tattha sangaho.
§2.Cattari mahabhutani, catunnan ca maha-
bhutanam upadaya rupan’ ti dvidham’petam
rupam ekadasavidhena sangaharm gacchati.
Katham?
(1)Pathavidhatu, apodhatu, tejodhatu, vayodhatu
bhutaruparam nama.
(2)Cakkhu, sotam, ghanam, jivha, kayo, pasada-
rupam nama.
(3)Rupam, saddo, gandho, raso, apodhatuvajjitam
bhutattayasankhatam photthabban ca gocararu-
pam nama.
(4)Itthattam, purisattam bhavarupam nama.
(5)Hadayavatthu hadayarupam nama.
(6)Jivitindriyam jivitarupam nama.
(7)Kabalikaro aharo ahararupam nama.
Iti ca attharasavidhamp’ etam sabhavarupam,
salakkhanarupam nipphannarupam ruparupam,
sammasanarupanti ca sangaham gacchati.
(8)âkasadhatu paricchedarupam nama.
(9)Kayavinnatti vacivinnatti vinnattirupam nama.
(10)Rupassa lahuta muduta kammannata vinnatti-
dvayam vikararupam nama.
(11) Rupassa upacayo santati jarata aniccata
lakkhanarupam nama.
Jatirupam’ eva pan’ ettha upacayasantatina-
mena pavuccati’ ti ekadasavidhamp’ etam rupam attha-
visatividham hoti sarupavasena.
Katham?
Bhutappasadavisaya bhavo-hadayam’ icca’ pi
Jivitahararupehi attharasavidham tatha.
Paricchedo ca virnnatti vikaro lakkhananti ca
Anipphanna dasa c’ati atthavisavidham bhave.
Ayam’ ettha rupasamuddeso.
Chapter 6
Analysis of Matter
_______
Introductory
§1.Having thus far described the consciousness and
mental states in accordance with their classes (1) and
processes (2), matter will now be dealt with.
With respect to enumeration (3), divisions (4), aris-
ings (5), groups (6) and the mode of happening (7), the
compendium of matter therein is fivefold.
Enumeration of matter (samuddesa)
§2.Matter is twofold—namely, the four great Essentials
(8) and material qualities derived from them (9). These
two constitute eleven species.
How?
(1)Essential material qualities—the element of
extension (10), the element of cohesion (11),
the element of heat (12), and the element of
motion (13).
(2)Sensitive material qualities (14)—viz:—eye, ear,
nose, tongue, and body.
(3)Material objects (15)—viz:—form (16), sound,
odour, taste and tangibility (17)—found in the
three Essentials excluding the element of
cohesion.
(4)Material qualities of sex (18)—viz:—femininity
and masculinity.
(5)Material quality of base—viz:—the heart-base
(19).
(6)Material quality of life—viz:—vital principle
(20).
(7)Material quality of nutrition—viz:—edible food
(21).
Thus these eighteen (22) kinds of material qualities are
grouped:
(i)according to their innate characteristics (23),
(ii)according to their respective marks (24),
(iii)as conditioned (25),
(iv)as changeable (26),
(v)as (fit for) contemplation (27).
(8)Limiting material quality—viz:— the element
of space (28).
(9)Communicating material quality (29)—viz:—
bodily intimation and vocal intimation.
(10)Mutable material qualities (30)—viz:— mate-
rial lightness (31), softness (32), adaptability
(33), and the two forms of intimation.
(11) Characteristics (34) of material qualities—
viz:— material productivity, continuity, decay
and impermanence.
Here by productivity and continuity are meant
the material quality of birth.
Thus the eleven kinds of material qualities
are treated as twenty-eight according to their
intrinsic properties.
How (twenty-eight)?
Essentials, sensory organs, objects, sex, heart,
vitality, and food—thus (matter) is eighteen-foëd.
Limitation (space), intimation, change-
ability and characteristics—thus there are ten
non-conditioned (by kamma). In all there are
twenty-eight.
Herein this is the enumeration of matter.
_______
Notes:
Section 1
l. The first three chapters dealt with different
types of consciousness and mental states both concisely
and descriptively.
2. The fourth chapter was confined to 7 thought-
processes during lifetime, and the fifth chapter, to various
planes and processes of rebirth-consciousness.
3.Samuddesa—i. e., the brief exposition of rupa.
4.Vibhaga—i. e., the analysis of rupa.
5.Samutthana—i. e., the arising of different con-
stituents of rupa such as eye-decad etc., caused by Kamma,
mind, seasonal phenomena, and food.
6.Kalapa—the group compositions of rupa such
as body-decad, sex-decad, etc.
7.Pavattikkama—i. e., how rupas take place in
accordance with the states of existence, time, and classes
of beings.
Section 2.
8.Mahabhutani—lit., those that have grown
great. The four great Essentials are the fundamental mate-
rial elements which are inseparable. Every material sub-
stance, ranging from the minutest particle to the most
massive object, consists of these four elements which pos-
sess specific characteristics.
9.Upadaya-rupani—Derivative or secondary
material properties dependent on the Great Essentials.
Like the earth are the Essentials; the Derivatives are like
trees that spring therefrom. The remaining 24 rupas are
regarded as Derivatives.
10.Pathavi-dhatu—The pali term dhatu means
that which bears its own characteristic marks. Element is
the closest equivalent for dhatu. Pathavi-dhatu, literally,
means the earth-element. It is so called because like the
earth it serves as a support or foundation for the other
coexisting rupas. Pathavi (Samskrt prthivi), also spelt
pathavi, puthavi, puthuvi, puthuvi—is derived from
puth, to expand, to extend. So far, though not very satis-
factory the closest equivalent for pathavi-dhatu is ‘the
element of extension’. Without it objects cannot occupy
space. Both hardness and softness are characteristics of
this element.
11.âpo-dhatu—lit., the fluid element. âpo is de-
rived from√ ap, to arrive, or from a +√ pay, to
grow, to increase. It is ‘the element of cohesion.’ According
to Buddhism it is this element that makes different par-
ticles of matter cohere, and thus prevents them from being
scattered about. Both fluidity and contraction are the
properties of this element. It should be understood that
cold is not a characteristic of this element.
12.Tejo-dhatu—lit., the fire-element is explained
as ‘the element of heat’. Tejo is derived from
√ tij, to
sharpen, to mature. Vivacity and maturity are due to the
presence of this element. Both heat and cold are the prop-
erties of tejo. Intense tejo is heat, and mild tejo is cold. It
should not be understood that cold is the characteristic of
apo and heat is that of tejo; for, in that case, both heat and
cold should be found together as apo and tejo coexist.
13. Vayo-dhatu—lit., ‘the air-element’, is explained
as the element of motion. Vayo is derived from
√ vay,
to move, to vibrate. Motion, vibration, oscillation, and
pressure are caused by this element.
14.Pasada-rupa—They are the sensitive parts of
the five organs—eye, ear, nose, tongue, and body. They
tend to clarify the coexisting material qualities. The percep-
tible physical eye, for instance, is the sasambhara cakkhu or
composite eye, which consists of the four bhutarupas, four
upadarupas (colour, odour, taste, and sap), and jivitindriya
(vitality). The sensitive part which lies at the centre of the
retina and which enables one to see objects is the cakkhu-
pasada. This is the basis of the eye-consciousness (cakkhu-
vinnana) and becomes the instrument for the eye-door
thought-process (cakkhu-dvaravithi). The desire to see
tends to develop the sense of sight. The eye, therefore, con-
sists of ten material qualities of which pasada is one.
The other pasadarupas should be similarly under-
stood.
The Pasadarupas of ear, nose, and tongue are in their
respective centres; the kayapasadarupa is diffused through-
out the body except on hair, on the tips of nails, and in
withered skin.
15.Gocararupa—The sense-fields which serve as
supports for the sense-cognitions to arise.
16.Rupa—Both colour and shape are implied by
this term.
17.Photthabba—owing to its subtlety, the ele-
ment of cohesion (apo) cannot be felt by the sense of
touch. Only the other three Fundamental Elements are
regarded as tangible. In water, for instance, the cold felt is
tejo, the softness is pathavi, and the pressure is vayo. One
cannot touch apo as its property is cohesion.
See Compendium, p. 155, n. 6.
18.Itthattam purisattam—also termed itthindri-
yam, purisindriyam — are collectively called in the abbre-
viated form bhavarupa, the state by means of which mas-
culinity and femininity are distinguished.
19.Hadayavatthu—The seat of consciousness.
Dhammasangani omits this rupa. In the Atthasalini hadaya-
vatthu is explained as cittassa vatthu (basis of consciousness).
It is clear that the Buddha did not definitely assign a
specific seat for consciousness as He has done with the other
senses. It was the cardiac theory (the view that heart is the
seat of consciousness) that prevailed in His time, and this
was evidently supported by the Upanishads. The Buddha
could have accepted this popular theory, but He did not
commit Himself. In the Patthana, the Book of Relations, the
Buddha refers to the basis of consciousness in such indirect
terms as “yam rupam nissaya” “depending on that material
thing”, without positively asserting whether that rupa was
either the heart (hadaya) or the brain. But, according to the
views of commentators like Venerable Buddhaghosa and
Anuruddha, the seat of consciousness is definitely the heart.
It should be understood that the Buddha has neither
accepted nor rejected this ancient popular cardiac theory.
See Compendium, p. 156, n.l. and p. 277.
20.Jivitindriya—There is vitality both in mind and
in matter. Psychic life, which is one of the fifty-two mental
states (cetasikas) and physical life, which is one of the
twenty-eight rupas, are essential characteristics of this so-
called being. Psychic life is one of the seven universals and
physical life is associated with almost every material group
except in dead matter. Simultaneous with the arising of
the rebirth-consciousness, physical life also springs up
together with the initial material groups. Jivita is qualified
by indriya because it has a dominating influence over
other co-adjuncts in vivifying them.
21.Kabalikaro âharo—So called because gross
food is taken in by making into morsels. Here ahara means
nutritive essence (oja) which sustains the physical body. In
the statement—sabbe satta aharatthitika, all beings live on
food—ahara means a condition (paccaya).
22.Eighteen—4 + 5 + 4 (tangibility excluded),
2+ 1 + 1 + 1 = 18.
23.Sabhavarupa—With respect to their own pecu-
liar characteristics such as hardness, fluidity, etc.,
24.Salakkhanarupa—So called because they
arise with the inherent general marks of impermanence
(anicca), suffering (dukkha) and soullessness (anatta).
25.Nipphannarupa—i. e., produced by Kamma,
mind, etc.
26.Ruparupa—Here the first term rupa is used in
its etymological sense, i. e., changeableness, as in the Pali
phrase—dukkha-dukkha.
27.Sammasanarupa—Because it enables one to
employ them as objects fit for contemplation or insight.
28.Akasadhatu—Ceylon Commentators derive akasa
from a +√ kas, to plough. Since there is no ploughing
as on earth space is called akasa. According to Samskrt
akasa is derived from a +
√ kas to view, to recognize.
In Ledi Sayadaw’s opinion it is derived from a+√ kas,
to shine, to appear. âkasa is space, which in itself is noth-
ingness. As such it is eternal. âkasa is a dhatu in the sense
of a non-entity (nijjiva), not as an existing element like the
four Essentials. By akasa, as one of the 28rupas, is meant
not so much the outside space as the intra-atomic space
that ‘limits’ or separates material groups (rupakalapas).
Hence in Abhidhamma it is regarded as a ‘paricchedarupa’.
Although akasa is not an objective reality, as it is invariably
associated with all material units that arise in four ways.
Abhidhamma teaches that it, too, is produced by the same
four causes such as Kamma, mind, seasonal changes, and
food. Simultaneous with the arising and perishing of the
conditioned rupas, akasa rupa also arises and perishes.
See Compendium, p. 226.
29.Vinnatti is that by means of which one commu-
nicates one’s ideas to another and one understands an-
other’s intentions. It is done both by action and speech—
kayavinnatti and vacivinnatti. The former is caused by the
‘air-element’ (vayodhatu) produced by mind (cittaja); the
latter by the ‘earth-element’ produced by the mind. The
duration of Vinnatti is only one thought-moment.
30.Vikararupa—Changeability of rupa.
31.Lahuta denotes physical health, and is compa-
rable to an iron-rod heated throughout the day.
32.Muduta is comparable to a well-beaten hide.
33.Kammannata is opposed to the stiffness of the
body, and is comparable to well-hammered gold.
34.Lakkhanarupa—So called because they assume
distinguishable characteristics at different stages such as
arising (uppada), static (thiti) and dissolution (bhanga).
Upacaya means the first heaping-up or the first aris-
ing. Here ‘upa’ is used in the sense of first. The arising of
the first three decads — kaya, bhava, and vatthu — at the
very moment of conception is regarded as upacaya. The
subsequent arising of the three decads from the static
stage of rebirth-consciousness throughout lifetime is
regarded as santati. Both upacaya and santati are some-
times treated as jati—birth. Then the number of rupas
amounts to 27 instead of 28.
The life-term of conditioned rupa is normally
I7thought-moments or 51 minor thought-instants.
129 The
first thought-moment is like the upacaya, the last thought-
moment is like the aniccata, the intermediate 15 are like
the jarata. Aniccata is the dissolution of rupa.
Strictly speaking, there are only three lakkhana-
rupas, viz: birth, growth-decay, and death. Aniccata is syn-
onymous with marana (death). The entire interval be-
tween birth and death constitutes decay or development.
With the exception of the five rupas—namely, two
vinnattis, jati, jara, and aniccata, all the remaining
23rupas last for 17 thought-moments.
_______
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Chapter VI
Rupa—Sangahavibhago
_______
§1.Ettavata vibhatta hi sappabhedappavattika
Cittacetasika dhamma rupandani pavuccati
Samuddesa vibhaga ca samutthana kalapato
Pavattikkamato c’ati pancadha tattha sangaho.
§2.Cattari mahabhutani, catunnan ca maha-
bhutanam upadaya rupan’ ti dvidham’petam
rupam ekadasavidhena sangaharm gacchati.
Katham?
(1)Pathavidhatu, apodhatu, tejodhatu, vayodhatu
bhutaruparam nama.
(2)Cakkhu, sotam, ghanam, jivha, kayo, pasada-
rupam nama.
(3)Rupam, saddo, gandho, raso, apodhatuvajjitam
bhutattayasankhatam photthabban ca gocararu-
pam nama.
(4)Itthattam, purisattam bhavarupam nama.
(5)Hadayavatthu hadayarupam nama.
(6)Jivitindriyam jivitarupam nama.
(7)Kabalikaro aharo ahararupam nama.
Iti ca attharasavidhamp’ etam sabhavarupam,
salakkhanarupam nipphannarupam ruparupam,
sammasanarupanti ca sangaham gacchati.
(8)âkasadhatu paricchedarupam nama.
(9)Kayavinnatti vacivinnatti vinnattirupam nama.
(10)Rupassa lahuta muduta kammannata vinnatti-
dvayam vikararupam nama.
(11) Rupassa upacayo santati jarata aniccata
lakkhanarupam nama.
Jatirupam’ eva pan’ ettha upacayasantatina-
mena pavuccati’ ti ekadasavidhamp’ etam rupam attha-
visatividham hoti sarupavasena.
Katham?
Bhutappasadavisaya bhavo-hadayam’ icca’ pi
Jivitahararupehi attharasavidham tatha.
Paricchedo ca virnnatti vikaro lakkhananti ca
Anipphanna dasa c’ati atthavisavidham bhave.
Ayam’ ettha rupasamuddeso.
Chapter 6
Analysis of Matter
_______
Introductory
§1.Having thus far described the consciousness and
mental states in accordance with their classes (1) and
processes (2), matter will now be dealt with.
With respect to enumeration (3), divisions (4), aris-
ings (5), groups (6) and the mode of happening (7), the
compendium of matter therein is fivefold.
Enumeration of matter (samuddesa)
§2.Matter is twofold—namely, the four great Essentials
(8) and material qualities derived from them (9). These
two constitute eleven species.
How?
(1)Essential material qualities—the element of
extension (10), the element of cohesion (11),
the element of heat (12), and the element of
motion (13).
(2)Sensitive material qualities (14)—viz:—eye, ear,
nose, tongue, and body.
(3)Material objects (15)—viz:—form (16), sound,
odour, taste and tangibility (17)—found in the
three Essentials excluding the element of
cohesion.
(4)Material qualities of sex (18)—viz:—femininity
and masculinity.
(5)Material quality of base—viz:—the heart-base
(19).
(6)Material quality of life—viz:—vital principle
(20).
(7)Material quality of nutrition—viz:—edible food
(21).
Thus these eighteen (22) kinds of material qualities are
grouped:
(i)according to their innate characteristics (23),
(ii)according to their respective marks (24),
(iii)as conditioned (25),
(iv)as changeable (26),
(v)as (fit for) contemplation (27).
(8)Limiting material quality—viz:— the element
of space (28).
(9)Communicating material quality (29)—viz:—
bodily intimation and vocal intimation.
(10)Mutable material qualities (30)—viz:— mate-
rial lightness (31), softness (32), adaptability
(33), and the two forms of intimation.
(11) Characteristics (34) of material qualities—
viz:— material productivity, continuity, decay
and impermanence.
Here by productivity and continuity are meant
the material quality of birth.
Thus the eleven kinds of material qualities
are treated as twenty-eight according to their
intrinsic properties.
How (twenty-eight)?
Essentials, sensory organs, objects, sex, heart,
vitality, and food—thus (matter) is eighteen-foëd.
Limitation (space), intimation, change-
ability and characteristics—thus there are ten
non-conditioned (by kamma). In all there are
twenty-eight.
Herein this is the enumeration of matter.
_______
Notes:
Section 1
l. The first three chapters dealt with different
types of consciousness and mental states both concisely
and descriptively.
2. The fourth chapter was confined to 7 thought-
processes during lifetime, and the fifth chapter, to various
planes and processes of rebirth-consciousness.
3.Samuddesa—i. e., the brief exposition of rupa.
4.Vibhaga—i. e., the analysis of rupa.
5.Samutthana—i. e., the arising of different con-
stituents of rupa such as eye-decad etc., caused by Kamma,
mind, seasonal phenomena, and food.
6.Kalapa—the group compositions of rupa such
as body-decad, sex-decad, etc.
7.Pavattikkama—i. e., how rupas take place in
accordance with the states of existence, time, and classes
of beings.
Section 2.
8.Mahabhutani—lit., those that have grown
great. The four great Essentials are the fundamental mate-
rial elements which are inseparable. Every material sub-
stance, ranging from the minutest particle to the most
massive object, consists of these four elements which pos-
sess specific characteristics.
9.Upadaya-rupani—Derivative or secondary
material properties dependent on the Great Essentials.
Like the earth are the Essentials; the Derivatives are like
trees that spring therefrom. The remaining 24 rupas are
regarded as Derivatives.
10.Pathavi-dhatu—The pali term dhatu means
that which bears its own characteristic marks. Element is
the closest equivalent for dhatu. Pathavi-dhatu, literally,
means the earth-element. It is so called because like the
earth it serves as a support or foundation for the other
coexisting rupas. Pathavi (Samskrt prthivi), also spelt
pathavi, puthavi, puthuvi, puthuvi—is derived from
puth, to expand, to extend. So far, though not very satis-
factory the closest equivalent for pathavi-dhatu is ‘the
element of extension’. Without it objects cannot occupy
space. Both hardness and softness are characteristics of
this element.
11.âpo-dhatu—lit., the fluid element. âpo is de-
rived from√ ap, to arrive, or from a +√ pay, to
grow, to increase. It is ‘the element of cohesion.’ According
to Buddhism it is this element that makes different par-
ticles of matter cohere, and thus prevents them from being
scattered about. Both fluidity and contraction are the
properties of this element. It should be understood that
cold is not a characteristic of this element.
12.Tejo-dhatu—lit., the fire-element is explained
as ‘the element of heat’. Tejo is derived from
√ tij, to
sharpen, to mature. Vivacity and maturity are due to the
presence of this element. Both heat and cold are the prop-
erties of tejo. Intense tejo is heat, and mild tejo is cold. It
should not be understood that cold is the characteristic of
apo and heat is that of tejo; for, in that case, both heat and
cold should be found together as apo and tejo coexist.
13. Vayo-dhatu—lit., ‘the air-element’, is explained
as the element of motion. Vayo is derived from
√ vay,
to move, to vibrate. Motion, vibration, oscillation, and
pressure are caused by this element.
14.Pasada-rupa—They are the sensitive parts of
the five organs—eye, ear, nose, tongue, and body. They
tend to clarify the coexisting material qualities. The percep-
tible physical eye, for instance, is the sasambhara cakkhu or
composite eye, which consists of the four bhutarupas, four
upadarupas (colour, odour, taste, and sap), and jivitindriya
(vitality). The sensitive part which lies at the centre of the
retina and which enables one to see objects is the cakkhu-
pasada. This is the basis of the eye-consciousness (cakkhu-
vinnana) and becomes the instrument for the eye-door
thought-process (cakkhu-dvaravithi). The desire to see
tends to develop the sense of sight. The eye, therefore, con-
sists of ten material qualities of which pasada is one.
The other pasadarupas should be similarly under-
stood.
The Pasadarupas of ear, nose, and tongue are in their
respective centres; the kayapasadarupa is diffused through-
out the body except on hair, on the tips of nails, and in
withered skin.
15.Gocararupa—The sense-fields which serve as
supports for the sense-cognitions to arise.
16.Rupa—Both colour and shape are implied by
this term.
17.Photthabba—owing to its subtlety, the ele-
ment of cohesion (apo) cannot be felt by the sense of
touch. Only the other three Fundamental Elements are
regarded as tangible. In water, for instance, the cold felt is
tejo, the softness is pathavi, and the pressure is vayo. One
cannot touch apo as its property is cohesion.
See Compendium, p. 155, n. 6.
18.Itthattam purisattam—also termed itthindri-
yam, purisindriyam — are collectively called in the abbre-
viated form bhavarupa, the state by means of which mas-
culinity and femininity are distinguished.
19.Hadayavatthu—The seat of consciousness.
Dhammasangani omits this rupa. In the Atthasalini hadaya-
vatthu is explained as cittassa vatthu (basis of consciousness).
It is clear that the Buddha did not definitely assign a
specific seat for consciousness as He has done with the other
senses. It was the cardiac theory (the view that heart is the
seat of consciousness) that prevailed in His time, and this
was evidently supported by the Upanishads. The Buddha
could have accepted this popular theory, but He did not
commit Himself. In the Patthana, the Book of Relations, the
Buddha refers to the basis of consciousness in such indirect
terms as “yam rupam nissaya” “depending on that material
thing”, without positively asserting whether that rupa was
either the heart (hadaya) or the brain. But, according to the
views of commentators like Venerable Buddhaghosa and
Anuruddha, the seat of consciousness is definitely the heart.
It should be understood that the Buddha has neither
accepted nor rejected this ancient popular cardiac theory.
See Compendium, p. 156, n.l. and p. 277.
20.Jivitindriya—There is vitality both in mind and
in matter. Psychic life, which is one of the fifty-two mental
states (cetasikas) and physical life, which is one of the
twenty-eight rupas, are essential characteristics of this so-
called being. Psychic life is one of the seven universals and
physical life is associated with almost every material group
except in dead matter. Simultaneous with the arising of
the rebirth-consciousness, physical life also springs up
together with the initial material groups. Jivita is qualified
by indriya because it has a dominating influence over
other co-adjuncts in vivifying them.
21.Kabalikaro âharo—So called because gross
food is taken in by making into morsels. Here ahara means
nutritive essence (oja) which sustains the physical body. In
the statement—sabbe satta aharatthitika, all beings live on
food—ahara means a condition (paccaya).
22.Eighteen—4 + 5 + 4 (tangibility excluded),
2+ 1 + 1 + 1 = 18.
23.Sabhavarupa—With respect to their own pecu-
liar characteristics such as hardness, fluidity, etc.,
24.Salakkhanarupa—So called because they
arise with the inherent general marks of impermanence
(anicca), suffering (dukkha) and soullessness (anatta).
25.Nipphannarupa—i. e., produced by Kamma,
mind, etc.
26.Ruparupa—Here the first term rupa is used in
its etymological sense, i. e., changeableness, as in the Pali
phrase—dukkha-dukkha.
27.Sammasanarupa—Because it enables one to
employ them as objects fit for contemplation or insight.
28.Akasadhatu—Ceylon Commentators derive akasa
from a +√ kas, to plough. Since there is no ploughing
as on earth space is called akasa. According to Samskrt
akasa is derived from a +
√ kas to view, to recognize.
In Ledi Sayadaw’s opinion it is derived from a+√ kas,
to shine, to appear. âkasa is space, which in itself is noth-
ingness. As such it is eternal. âkasa is a dhatu in the sense
of a non-entity (nijjiva), not as an existing element like the
four Essentials. By akasa, as one of the 28rupas, is meant
not so much the outside space as the intra-atomic space
that ‘limits’ or separates material groups (rupakalapas).
Hence in Abhidhamma it is regarded as a ‘paricchedarupa’.
Although akasa is not an objective reality, as it is invariably
associated with all material units that arise in four ways.
Abhidhamma teaches that it, too, is produced by the same
four causes such as Kamma, mind, seasonal changes, and
food. Simultaneous with the arising and perishing of the
conditioned rupas, akasa rupa also arises and perishes.
See Compendium, p. 226.
29.Vinnatti is that by means of which one commu-
nicates one’s ideas to another and one understands an-
other’s intentions. It is done both by action and speech—
kayavinnatti and vacivinnatti. The former is caused by the
‘air-element’ (vayodhatu) produced by mind (cittaja); the
latter by the ‘earth-element’ produced by the mind. The
duration of Vinnatti is only one thought-moment.
30.Vikararupa—Changeability of rupa.
31.Lahuta denotes physical health, and is compa-
rable to an iron-rod heated throughout the day.
32.Muduta is comparable to a well-beaten hide.
33.Kammannata is opposed to the stiffness of the
body, and is comparable to well-hammered gold.
34.Lakkhanarupa—So called because they assume
distinguishable characteristics at different stages such as
arising (uppada), static (thiti) and dissolution (bhanga).
Upacaya means the first heaping-up or the first aris-
ing. Here ‘upa’ is used in the sense of first. The arising of
the first three decads — kaya, bhava, and vatthu — at the
very moment of conception is regarded as upacaya. The
subsequent arising of the three decads from the static
stage of rebirth-consciousness throughout lifetime is
regarded as santati. Both upacaya and santati are some-
times treated as jati—birth. Then the number of rupas
amounts to 27 instead of 28.
The life-term of conditioned rupa is normally
I7thought-moments or 51 minor thought-instants.
129 The
first thought-moment is like the upacaya, the last thought-
moment is like the aniccata, the intermediate 15 are like
the jarata. Aniccata is the dissolution of rupa.
Strictly speaking, there are only three lakkhana-
rupas, viz: birth, growth-decay, and death. Aniccata is syn-
onymous with marana (death). The entire interval be-
tween birth and death constitutes decay or development.
With the exception of the five rupas—namely, two
vinnattis, jati, jara, and aniccata, all the remaining
23rupas last for 17 thought-moments.
_______
Abhidhammattha Sangaha - Rupa Introduction
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Chapter 6
Introduction
The first five chapters of the Abhidhammattha Sangaha
deal with the 89 and I21 types of consciousness, 52 mental
states, various thought-processes in the course of one’s life-
time and at rebirth, 31 planes of existence, and classifica-
tion of Kamma. In one sense they form one complete book.
The remaining four chapters are devoted to Rupa
(matter), Nibbana, Paticca-Samuppada (the Law of
Dependent Arising), Patthana Naya (Causal Relations),
Categories of good and evil, Mental Culture, Path of
Purity, and Great Attainments.
The sixth chapter is confined mainly to Rupa and
Nibbana.
Twenty-eight species of Rupa are enumerated. What
they are, how they arise, persist, and perish are also ex-
plained. Rupa is the third Paramattha mentioned in the
Abhidhamma and is one of the two composite factors of
this so-called being—the other being Nama (mind). As
Nama, so Rupa too has been microscopically analysed. But
no logical definition of Rupa is found either in the Text or
in the Commentaries.
Rupa is derived from
√ rup, to break up, to perish
(nasa).
According to the Vibhavini Tika, Rupa is that which
transforms or assumes a different mode owing to the
adverse physical conditions of cold, heat, etc. (sitonhadi
virodhippaccayehi vikaraü apajjati).
From a Buddhist standpoint Rupa not only changes
but also perishes (khaya, vaya). It endures only for seven-
teen thought-moments. Rupa changes so rapidly that one
cannot strike an identical place twice.
Rupa is also explained as that which manifests itself
(
√ rup-pakasane).
Scholars suggest various renderings for Rupa. It is
generally rendered by ‘form’, ‘body’, ‘matter’, ‘corporeal-
ity’, etc. Meanings differ according to the context. One par-
ticular meaning is not universally applicable.
From a philosophical standpoint, ‘matter’ is the near-
est equivalent for Rupa although scientists too find it diffi-
cult to define matter.
It should be noted that the atomic theory prevailed in
India in the time of the Buddha. Paramanu was the ancient
term for the modern atom. According to the ancient belief
one ratharenu consists of 16 tajjaris, one tajjari, 16 anus;
one anu, 16 paramanus. The minute particles of dust seen
dancing in the sunbeam are called ratharenus. One para-
manu is, therefore, 4096th part of a ratharenu. This para-
manu was considered indivisible.
With His supernormal knowledge the Buddha ana-
lysed this so-called paramanu and declared that it consists
of paramatthas—ultimate entities which cannot further be
subdivided.
The paramatthas are pathavi, apo, tejo, and vayo. One
must not understand that these elements are earth, water,
fire and air as some Greek thinkers believed in the past.
Pathavi means the element of extension, the substra-
tum of matter. Without it objects cannot occupy space. The
qualities of hardness and softness which are purely relative
are two conditions of this particular element. It may be
stated that this element is present in earth, water, fire and
air. For instance, the water above is supported by water
below. It is this element of extension in conjunction with the
element of motion that produces the upward pressure. Heat
or cold is the tejo element, while fluidity is the apo element.
âpo is the element of cohesion. Unlike pathavi it is
intangible. It is this element that makes scattered particles
of matter cohere and gives rise to the idea of ‘body’. When
solid bodies are melted this element becomes more prom-
inent in the resulting fluid. This element is found even in
minute particles when solid bodies are reduced to powder.
The element of extension and cohesion are so closely inter-
related that when cohesion ceases extension disappears.
Tejo is the element of heat. Cold is also a form of tejo.
Both heat and cold are included in tejo because they pos-
sess the power of maturing bodies. Tejo, in other words, is
the vitalizing energy. Preservation and decay are also due
to this element. Unlike the other three essentials of matter,
this element has the power to regenerate matter by itself.
Inseparably connected with heat is vayo, the element
of motion. Movements are caused by this element. Motion
is regarded as the force or the generator of heat. “Motion
and heat in the material realm correspond respectively to
consciousness and Kamma in the mental.”
These four elements coexist and are inseparable, but
one may preponderate over another as, for instance,
pathavi in earth, apo in water, tejo in fire, and vayo in air.
They are also called Mahabhutas or Great Essentials
because they are invariably found in all material sub-
stances ranging from the infinitesimally small cell to the
most massive object.
Dependent on them are the four subsidiary material
qualities of colour (vanna)., smell (gandha), taste (rasa),
and nutritive essence (oja). These eight coexisting forces
and qualities constitute one material group called
‘Suddhatthaka Rupa kalapa—pure-octad material group’.
The remaining twenty kinds of rupa are equally
important.
It should be noted that physical life-principle (rupa
jivitindriya) and sex are also conditioned by Kamma. Life
in inorganic matter should be differentiated from life in
animate being.
The fact that rupas arise in four ways such as
Kamma, mind, seasonal phenomena and food will be a
novel idea to modern thinkers. All these four sources can,
to a great extent, be brought under one’s control.
To some extent we are responsible for the creation of
our own material phenomena, desirable or undesirable.
The accumulated Kammic tendencies created by per-
sons in the course of their previous lives, play at times a
greater role than the hereditary parental cells and genes in
the formation of physical characteristics.
The Buddha, for instance, inherited like every other
person, the reproductive cells and genes from His parents,
But physically there was none comparable to Him in
His long line of honourable ancestors. In the Buddha’s own
words, He belonged not to the royal lineage, but to that of
the Aryan Buddhas. He was certainly a superman, an
extraordinary creation of His own Kamma.
According to the Lakkhana Sutta (D. N. No. 30) the
Buddha inherited these exceptional features, such as the
32 major marks, as the result of His past meritorious
deeds. The ethical reason for acquiring each physical fea-
ture is clearly explained in the Sutta.
In the sixth chapter only a few lines have been
devoted to the fourth paramattha—Nibbana—the sum-
mum bonum of Buddhism. But the path to Nibbana has
been described in detail in the ninth chapter.
The seventh chapter enumerates all ethical states
and classifies them into various groups.
The two most profound philosophical teachings
ofBuddhism—namely, the Law of Dependent Arising
(Paticca-Samuppada) and the twenty-four Causal
Relations (Patthana) are described in the eighth chapter.
The last chapter is the most important and the most
interesting as it deals with Mental Culture (bhavana) and
Emancipation, the quintessence of Buddhism.
To understand the intricacies of Abhidhamma one
should critically read and re-read the Abhidhammattha
Sangaha patiently and carefully, pondering at the same
time on the profound teachings embodied therein.
One who understands the Abhidhamma well can
fully comprehend the Word of the Buddha and thereby
realise one’s ultimate goal.
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Chapter 6
Introduction
The first five chapters of the Abhidhammattha Sangaha
deal with the 89 and I21 types of consciousness, 52 mental
states, various thought-processes in the course of one’s life-
time and at rebirth, 31 planes of existence, and classifica-
tion of Kamma. In one sense they form one complete book.
The remaining four chapters are devoted to Rupa
(matter), Nibbana, Paticca-Samuppada (the Law of
Dependent Arising), Patthana Naya (Causal Relations),
Categories of good and evil, Mental Culture, Path of
Purity, and Great Attainments.
The sixth chapter is confined mainly to Rupa and
Nibbana.
Twenty-eight species of Rupa are enumerated. What
they are, how they arise, persist, and perish are also ex-
plained. Rupa is the third Paramattha mentioned in the
Abhidhamma and is one of the two composite factors of
this so-called being—the other being Nama (mind). As
Nama, so Rupa too has been microscopically analysed. But
no logical definition of Rupa is found either in the Text or
in the Commentaries.
Rupa is derived from
√ rup, to break up, to perish
(nasa).
According to the Vibhavini Tika, Rupa is that which
transforms or assumes a different mode owing to the
adverse physical conditions of cold, heat, etc. (sitonhadi
virodhippaccayehi vikaraü apajjati).
From a Buddhist standpoint Rupa not only changes
but also perishes (khaya, vaya). It endures only for seven-
teen thought-moments. Rupa changes so rapidly that one
cannot strike an identical place twice.
Rupa is also explained as that which manifests itself
(
√ rup-pakasane).
Scholars suggest various renderings for Rupa. It is
generally rendered by ‘form’, ‘body’, ‘matter’, ‘corporeal-
ity’, etc. Meanings differ according to the context. One par-
ticular meaning is not universally applicable.
From a philosophical standpoint, ‘matter’ is the near-
est equivalent for Rupa although scientists too find it diffi-
cult to define matter.
It should be noted that the atomic theory prevailed in
India in the time of the Buddha. Paramanu was the ancient
term for the modern atom. According to the ancient belief
one ratharenu consists of 16 tajjaris, one tajjari, 16 anus;
one anu, 16 paramanus. The minute particles of dust seen
dancing in the sunbeam are called ratharenus. One para-
manu is, therefore, 4096th part of a ratharenu. This para-
manu was considered indivisible.
With His supernormal knowledge the Buddha ana-
lysed this so-called paramanu and declared that it consists
of paramatthas—ultimate entities which cannot further be
subdivided.
The paramatthas are pathavi, apo, tejo, and vayo. One
must not understand that these elements are earth, water,
fire and air as some Greek thinkers believed in the past.
Pathavi means the element of extension, the substra-
tum of matter. Without it objects cannot occupy space. The
qualities of hardness and softness which are purely relative
are two conditions of this particular element. It may be
stated that this element is present in earth, water, fire and
air. For instance, the water above is supported by water
below. It is this element of extension in conjunction with the
element of motion that produces the upward pressure. Heat
or cold is the tejo element, while fluidity is the apo element.
âpo is the element of cohesion. Unlike pathavi it is
intangible. It is this element that makes scattered particles
of matter cohere and gives rise to the idea of ‘body’. When
solid bodies are melted this element becomes more prom-
inent in the resulting fluid. This element is found even in
minute particles when solid bodies are reduced to powder.
The element of extension and cohesion are so closely inter-
related that when cohesion ceases extension disappears.
Tejo is the element of heat. Cold is also a form of tejo.
Both heat and cold are included in tejo because they pos-
sess the power of maturing bodies. Tejo, in other words, is
the vitalizing energy. Preservation and decay are also due
to this element. Unlike the other three essentials of matter,
this element has the power to regenerate matter by itself.
Inseparably connected with heat is vayo, the element
of motion. Movements are caused by this element. Motion
is regarded as the force or the generator of heat. “Motion
and heat in the material realm correspond respectively to
consciousness and Kamma in the mental.”
These four elements coexist and are inseparable, but
one may preponderate over another as, for instance,
pathavi in earth, apo in water, tejo in fire, and vayo in air.
They are also called Mahabhutas or Great Essentials
because they are invariably found in all material sub-
stances ranging from the infinitesimally small cell to the
most massive object.
Dependent on them are the four subsidiary material
qualities of colour (vanna)., smell (gandha), taste (rasa),
and nutritive essence (oja). These eight coexisting forces
and qualities constitute one material group called
‘Suddhatthaka Rupa kalapa—pure-octad material group’.
The remaining twenty kinds of rupa are equally
important.
It should be noted that physical life-principle (rupa
jivitindriya) and sex are also conditioned by Kamma. Life
in inorganic matter should be differentiated from life in
animate being.
The fact that rupas arise in four ways such as
Kamma, mind, seasonal phenomena and food will be a
novel idea to modern thinkers. All these four sources can,
to a great extent, be brought under one’s control.
To some extent we are responsible for the creation of
our own material phenomena, desirable or undesirable.
The accumulated Kammic tendencies created by per-
sons in the course of their previous lives, play at times a
greater role than the hereditary parental cells and genes in
the formation of physical characteristics.
The Buddha, for instance, inherited like every other
person, the reproductive cells and genes from His parents,
But physically there was none comparable to Him in
His long line of honourable ancestors. In the Buddha’s own
words, He belonged not to the royal lineage, but to that of
the Aryan Buddhas. He was certainly a superman, an
extraordinary creation of His own Kamma.
According to the Lakkhana Sutta (D. N. No. 30) the
Buddha inherited these exceptional features, such as the
32 major marks, as the result of His past meritorious
deeds. The ethical reason for acquiring each physical fea-
ture is clearly explained in the Sutta.
In the sixth chapter only a few lines have been
devoted to the fourth paramattha—Nibbana—the sum-
mum bonum of Buddhism. But the path to Nibbana has
been described in detail in the ninth chapter.
The seventh chapter enumerates all ethical states
and classifies them into various groups.
The two most profound philosophical teachings
ofBuddhism—namely, the Law of Dependent Arising
(Paticca-Samuppada) and the twenty-four Causal
Relations (Patthana) are described in the eighth chapter.
The last chapter is the most important and the most
interesting as it deals with Mental Culture (bhavana) and
Emancipation, the quintessence of Buddhism.
To understand the intricacies of Abhidhamma one
should critically read and re-read the Abhidhammattha
Sangaha patiently and carefully, pondering at the same
time on the profound teachings embodied therein.
One who understands the Abhidhamma well can
fully comprehend the Word of the Buddha and thereby
realise one’s ultimate goal.
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