Appendix III: Rūpa
28 Types of Rūpa
Rūpa is the paramattha dhamma that does not know anything. Rūpa is sankhata dhamma, conditioned dhamma, dhamma that arises and falls away. There must be the appropriate conditions for the arising of rūpa. The derived rūpas, upādāya rūpas, arise in dependence on the four Great Elements, the mahā-bhūta rūpas. However, there must be causes for the arising of both the derived rūpas and the four Great Elements, and these are the dhammas that are the origination factors of all rūpas that arise. Rūpas could not arise without these origination factors. There are four origination factors, samuṭṭhāna, which cause the arising of rūpas in the body, namely: kamma, citta, temperature (utu) and nutrition (āhāra).
Rūpas which originate from kamma are called kammaja rūpas.
Rūpas which originate from citta are called cittaja rūpas.
Rūpas which originate from temperature are called utuja rūpas.
Rūpas which originate from nutrition are called āhāraja rūpas.
Kammaja Rūpa
Rūpas that originate from kamma do not originate from the other three factors. There are nine kinds of kammaja rūpas:
Eyesense, cakkhuppasāda rūpa,
Earsense, sotappasāda rūpa,
Smelling-sense, ghānappasāda rūpa,
Tasting-sense, jivhāppasāda rūpa,
Bodysense, kāyappasāda rūpa,
Femininity, itthibhāva rūpa,
Masculinity, purisabhāva rūpa,
Heart-base, hadaya rūpa,
Life faculty, jīvitindriya rūpa.
What seems to be alive but does not originate from akusala kamma or kusala kamma, such as different kinds of vegetation, does not have kammaja rūpa.
Some people do not have all kammaja rūpas. They lack eyesense, earsense, smelling-sense, tasting-sense, bodysense, femininity or masculinity. However, for living beings in the planes where there are five khandhas (nāma and rūpa), there must be heart-base, hadaya rūpa, a base where citta arises, and there must be life faculty, jīvitindriya rūpa. Jīvitindriya rūpa arises in each group of rūpas, kalāpa, originated from kamma.
For beings of the brahma plane who are without consciousness, asañña satta, there is only rūpa, not nāma. So long as they are asañña satta brahmas, citta and cetasika do not arise. There is for them only the kalāpa, group of rūpas, with life faculty. They do not have the rūpas that are the senses, sex or heart-base.
The nine types of kammaja rūpas are derived rūpas, upādāya rūpas, which have to arise together with the eight inseparable rūpas, avinibbhoga rūpas. There are the following groups or kalāpas originated from kamma:
The decad of the eyesense, cakkhudasaka kalāpa,
consisting of the eight inseparable rūpas, eyesense and life
faculty.
The decad of earsense, sotadasaka kalāpa, consisting of the eight
inseparable rūpas, earsense and life faculty.
The decad of smelling-sense, ghānadasaka kalāpa, consisting of the
eight inseparable rūpas, smelling-sense and life faculty.
The decad of tasting-sense, jivhādasaka kalāpa, consisting of the
eight inseparable rūpas, tasting-sense and life faculty.
The decad of bodysense, kāyadasaka kalāpa, consisting of the eight
inseparable rūpas, bodysense and life faculty.
The decad of femininity, itthibhāvadasaka kalāpa, consisting of
the eight inseparable rūpas, femininity and life faculty.
The decad of masculinity, purisabhāvadasaka kalāpa, consisting of
the eight inseparable rūpas, masculinity and life faculty.
The decad of heart-base, hadayadasaka kalāpa, consisting of the
eight inseparable rūpas, heart-base and life faculty.
The vital nonad, jīvitanavaka kalāpa, consisting of
the eight inseparable rūpas and life faculty.
Groups of rūpa originated from kamma arise at the arising moment, the uppāda khaṇa, of the rebirth-consciousness, paṭisandhi-citta, in accordance with the plane of existence where one is born. Kamma produces rūpa at the three moments of each citta, namely, at the arising moment, uppāda khaṇa, the moment of presence, tiṭṭhi khaṇa, and the moment of falling away, bhanga khaṇa. Kamma ceases to produce rūpa shortly before death, that is to say, from the seventeenth moment of citta reckoned backward from the dying-consciousness. Thus, all kammajarūpa falls away together with the dying-consciousness, cuti-citta, at the end of a lifespan.
For those who are born by way of the womb, in the human plane of existence, there are three kalāpas of kammajarūpa, groups of rūpa originated from kamma, arising together with the rebirth-consciousness. These three kalāpas are: the decad of heart-base, the decad of bodysense and the decad of sex. As the newborn being develops, the kalāpas that are the decads of the eyesense, the earsense, the smelling-sense and the tasting-sense arise at the appropriate time.
For those who have a spontaneous birth (opapātika), without the instrumentality of parents, namely, heavenly beings (devas), petas (ghosts), demons (asurakāyas) and beings born in hell planes, there are immediately all seven decads of kammajarūpa . Thus, they have a complete body with the decads of heart-base, bodysense and sex, and in addition the decads of eyesense, earsense, smelling-sense and tasting-sense. However, it may happen that kamma does not condition the arising of specific rūpas, and then these rūpas are lacking at the time of birth (paṭisandhi kāla) as well as in the course of life (pavatti kāla).
For those who have a spontaneous birth in a rūpa-brahma plane, there are only four kalāpas of kammaja rūpa: the decads of heart-base, eyesense, earsense and the vital nonad (the kalāpa with life faculty). There are no smelling-sense, tasting-sense, bodysense and sex. This is the result of the subduing of clinging to sense objects by the strength of the jhānacitta that conditioned birth as a being in a rūpa-brahma plane.
For those who are asañña satta brahmas, who have only rūpa, not nāma, there is one kalāpa of kammaja rūpas, the vital nonad. Someone who is born as an asañña satta brahma has developed the fifth stage of jhāna and abandoned attachment to nāma. He has seen the danger of nāma, because so long as there is nāma, one may be involved in defilements; therefore he wished to be without nāma. If someone’s skill in the jhāna of the fifth stage does not decline and kusala jhānacitta of the fifth stage arises shortly before the dying-consciousness, and he turns away from nāma dhamma, the jhānacitta conditions rebirth with only rūpa (rūpa paṭisandhi) in the brahma-plane of the asañña satta, where he will be for five hundred kappas. Since nāma dhamma does not arise, he cannot move at all. In whatever posture he died before his rebirth as asaññā satta, in that posture he is reborn until he passes away from that plane. Then, kusala kamma can condition the arising of rebirth-consciousness and kammajarūpa in a happy sensuous plane. So long as defilements have not been eradicated, one will go around in the cycle of defilements, of kamma and of vipāka.
Cittaja Rūpa
There are six kalāpas of rūpa originated from citta:
The pure octad, suddhatthaka kalāpa, a group of
eight rūpas consisting of only the eight inseparable rūpas
(avinibbhoga rūpas). Cittajarūpa which is a pure octad is produced
at the arising moment (uppāda khaṇa) of the first bhavanga-citta,
and also after that, throughout life, it is produced at the arising
moment of citta. However, the five pairs of sense-cognitions do not
produce any rūpa, they are too weak to produce rūpa.
The nonad of bodily intimation, kāya-viññatti, a kalāpa of nine
rūpas, which are the eight inseparable rūpas and bodily intimation.
The citta that by means of rūpa conveys a specific meaning produces
at its arising moment this kalāpa.
The decad of speech intimation, vāci-viññatti, a kalāpa of ten
rūpas, which are the eight inseparable rūpas, speech intimation and
sound, sadda rūpa. The citta that originates speech sound produces
at its arising moment this kalāpa.
The undecad of lightness, lahutā, a kalāpa of eleven rūpas which
are the eight inseparable rūpas and the three vikāra rūpas, the
rūpas of changeability, namely: lightness, lahutā, plasticity,
mudutā, and wieldiness, kammaññatā. The citta that wants to assume
different postures produces at its arising moment this kalāpa.
The dodecad of bodily intimation and lightness, a kalāpa of twelve
rūpas, which are the eight inseparable rūpas, the three vikāra
rūpas, and bodily intimation. The citta that wants by way of bodily
expression or different gestures to convey a specific meaning
produces at its arising moment this kalāpa.
The tridecad of speech intimation, sound and lightness, a kalāpa
of thirteen rūpas which are the eight inseparable rūpas, the three
vikāra rūpas, speech intimation and sound. The citta that wants the
utterance of a specific sound produces at its arising moment this
kalāpa. That sound arises in dependence on the vikāra rūpas at the
rūpa which is the base of that sound.
Each kalāpa of cittajarūpa is produced by citta at its arising moment (uppāda khaṇa), not at the moment of its presence (tiṭṭhi khaṇa) nor at the moment of its falling away (bhanga khaṇa).
There are sixteen cittas in all that do not produce cittajarūpa : four types of arūpa-jhāna vipākacittas, the rebirth-consciousness, the five pairs of sense-cognitions, and the dying-consciousness of the arahat.
The four types of arūpa-jhāna vipākacittas do not produce any rūpa, because they are the results of arūpa-jhāna kusala citta that sees the disadvantage of rūpa, the dhamma bound up with defilements. Someone who sees the danger and disadvantage of rūpa develops arūpa-jhāna kusala, which does not have an object, connected with materiality. When the arūpa-jhāna vipākacitta performs the function of rebirth in one of the arūpa-jhāna planes, there is no condition at all for the arising of any rūpa.
The rebirth-consciousness does not produce cittajarūpa , because it is the first citta in a plane of existence and therefore, it does not have enough strength for the origination of cittajarūpa .
The dying-consciousness of the arahat does not produce rūpa because it is the last citta of the cycle of birth and death, and thus, there are no longer conditions for the arising of rūpa.
Utuja Rūpa
There are four kalāpas of rūpa that originate from utu, temperature, which is the element of heat:
The pure octad, which is a kalāpa consisting of only the eight
inseparable rūpas. As we have seen, kamma produces in a living being
rūpa from the moment the rebirth-consciousness arises; it produces
rūpa at all three moments of citta: at its arising moment, at the
moment of its presence and at the moment of its falling away. At the
moment of presence (tiṭṭhi khaṇa) of the rebirth-consciousness, utu,
that is the element of heat, present in the kalāpa of rūpas produced
by kamma at the arising moment of the rebirth-consciousness, can in
its turn produce new rūpas. Utu that is present, after it has
arisen, originates a pure octad, the eight inseparable rūpas, and
from that moment on utu originates at the moment of its presence
other rūpas.
The sound nonad, which is a kalāpa of nine rūpas: the eight
inseparable rūpas and sound. If sound does not originate from citta,
in the case of speech intimation, sound originates from temperature,
such as the sound of traffic, or of a waterfall.
The undecad of lightness, which is a kalāpa of eleven rūpas: the
eight inseparable rūpas and the three vikāra rūpas. Temperature is
one of the factors that causes rūpa to be light, soft and workable.
If utu is not balanced, that is, the right temperature, there will
be sickness. Even if citta intends to originate rūpa in order to
move the limbs, it cannot do so if there are no vikāra rūpas
conditioned by the right temperature.
The dodecad of sound and lightness, which is a kalāpa consisting
of twelve rūpas: the eight inseparable rūpas, the three vikāra rūpas
and sound. When there is sound by snapping the fingers or
applauding, there are the vikāra rūpas arising together with sound.
Āhāraja Rūpa
Āhāraja rūpa is rūpa originated from ojā rūpa, nutritive essence present in food consisting of morsels that can be swallowed (kabaliṅkāra āhāra). The kalāpas of āhāraja rūpa arise only in the body of living beings. There are two kalāpas of āhāraja rūpa:
The pure octad, consisting of only the eight inseparable rūpas.
The undecad with lightness, lahutā, a kalāpa of eleven rūpas,
which are the eight inseparable rūpas and the three vikāra rūpas.
Apart from citta and temperature that produce the three vikāra
rūpas, also nutrition produces these rūpas. Even if utu, which
originates the vikāra rūpas, is of the right temperature, but food
is lacking, the vikāra rūpas do not have enough strength to enable
someone to move his limbs with ease and swiftness.
Āhāraja rūpa can arise when the nutritive essence present in morsel food has been absorbed, and at the moment of its presence ojā rūpa can produce other rūpas.
Summary of the Rūpas originating from
one of the four factors:
The 8 inseparable rūpas originate from the 4 factors: some kalāpas originate from kamma, some from citta, some from temperature and some from nutrition.
The 5 pasāda rūpas, senses, originate from kamma.
The 2 bhāva-rūpas, sex, originate from kamma.
The heart-base, hadaya rūpa, originates from kamma.
The life faculty, jīvitindriya rūpa, originates from kamma.
The 3 vikāra rūpas, rūpas of changeability, originate from 3 factors: some kalāpas originate from citta, some from temperature and some from nutrition.
The 2 rūpas that are intimation, viññatti rūpas, originate only from citta.
Sound, sadda rūpa, can originate from 2 factors: some kalāpas originate from citta and some from temperature.
Pariccheda rūpa or space (akāsa), which delimits kalāpas, originates from 4 factors: it originates from kamma when it separates kalāpas originated from kamma; in the same way it originates from citta, from temperature or from nutrition when it separates the kalāpas originated from citta, temperature or nutrition.
The 4 lakkhaṇa rūpas (origination, continuity, decay and falling away, characteristics inherent in all rūpas) do not originate from any of the 4 factors, because they are only characteristics of the 18 sabhāva rūpas.
Classifications
The 28 rūpas can be classified according to different methods.
They can be classified as having their own distinct characteristic or as being without them:
18 sabhāva rūpas, rūpas with their own distinct characteristics:
the 8 inseparable rūpas, the 5 pasāda rūpas, the 2 bhāva rūpas
(sex), the heart-base, the life faculty and sound.
10 asabhāva rūpas, rūpas without their own distinct nature or
characteristic: the 3 vikāra rūpas, the 2 viññatti rūpas, the
pariccheda rūpa and the 4 lakkhaṇa rūpas.
Rūpas can be classified as internal or personal, ajjhattika, and external, bāhira:
Ajjhattika rūpas, internal rūpas, which are the 5 pasāda rūpas.
Bāhira rūpas, external rūpas, which are the other 23 rūpas.
Rūpas can be classified as vatthu, base, and avatthu, non-base:
6 vatthu rūpas, the bases where citta arises, namely, 5 pasāda
rūpas and the heart-base.
Avatthu rūpas are the other 22 rūpas.
Rūpas can be classified as dvāra rūpas, doorways, and advāra rūpas, non-doorways:
Dvāra rūpas are the 5 pasāda rūpas, the doorways through which a
sense object is received, and 2 rūpas that can be the doorways for
kamma, namely, kāya-viññatti rūpa, body intimation, and
vaci-viññatti rūpa, speech intimation.
Advāra rūpas are the other 21 rūpas.
Rūpas can be classified as indriya rūpas, faculties, and anindriya rūpas, non-faculties:
8 indriya rūpas, rūpas which are “leaders,” with a controlling
power each with regard to their own task, in their own field. They
are 5 pasāda rūpas, 2 rūpas that are sex, bhāva rūpas, and
jīvitindriya rūpa, life faculty.
Anindriya rūpas are the 20 other rūpas.
Rūpas can be classified as oḷārika, coarse and sukhuma, subtle:
12 oḷārika rūpas. They are: the 7 visaya rūpas, rūpas that are the
objects experienced through the senses, and the 5
pasāda rūpas.
16 sukhuma rūpas are the other 16 rūpas.
Rūpas can be classified as santike, near, and dūre, far:
rūpas, which are santike, near, can be considered, understood and
penetrated, namely, the 5 pasāda rūpas and the 7 objects, visaya
rūpas;
rūpas that are dūre, far, are difficult to penetrate, namely, the
other 16 rūpas.
Rūpas can be classified as impinging on each other, sappaṭigha rūpas, and as not impinging and not being impinged on, asappaṭigha rūpas:
12 sappaṭigha rūpas, namely the 5 pasāda rūpas that are impinged
on by the objects, and the 7 visaya rūpas, the objects that impinge.
16 asappaṭigha rūpas, the other 16 rūpas that do not impinge and
are not impinged on.
Rūpas can be classified as being impinged on by external objects, gocaraggāhika rūpas and as not being impinged on by external objects, agocaraggāhika rūpas:
5 gocāraggāhika rūpas that can be impinged on by external objects,
namely, the 5 pasāda rūpas.
23 agocāraggāhika rūpas, the other 23 rūpas that cannot be
impinged on by any object.
Rūpas can be classified as avinibbhoga rūpas, inseparable rūpas, and vinibbhoga rūpas, separable rūpas:
8 avinibbhoga rūpas, rūpas that cannot be separated.
20 vinibbhoga rūpas, rūpas that can be separated, namely the other 20 rūpas.
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