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.