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
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§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
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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.
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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.
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