Chapter 7
R๚pas originating from different factors
The study of r๚pas that are produced by kamma, citta, temperature or nutrition is beneficial for the understanding of our daily life. When we study the conditions for our experiences and bodily functions, we shall better understand that our life is only nๅma and r๚pa. This again reminds us to be aware so that realities can be known as they are. In this human plane of existence experiences through the senses arise time and again, such as seeing and hearing, and these could not occur without the body. The sense-cognitions have as their physical places of origin their appropriate sense-bases (vatthus) and these are produced by kamma throughout our life.
All other cittas have as their physical base the heart-base (hadaya-vatthu) and this kind of r๚pa is produced by kamma from the first moment of life. In the planes of existence where there are nๅma and r๚pa, citta needs a physical base, it could not arise without the body. The r๚pa that is life-faculty (jํvitindriya) is also produced by kamma from the first moment of life. Moreover, it is due to kamma whether we are born as a female or as a male.
The r๚pas that are the femininity-faculty (itthindriya) and the masculinity-faculty (purisindriya) have a great influence on our daily life. They condition our outward appearance, our behaviour, the way we walk, stand, sit or lie down, our voice, our occupation, our place and status in society. All these kinds of r๚pa arise in groups, that always include the eight inseparable r๚pas and also life-faculty. Some kinds of r๚pa are produced solely by kamma, some are produced solely by citta, such as bodily intimation (kaya-vi๑๑atti) and speech-intimation
(vacํ-vi๑๑atti). Some kinds of r๚pa can be produced by kamma, citta, temperature or nutrition.
The eight inseparable r๚pas of solidity, cohesion, temperature, motion, colour, odour, flavour and nutrition can be produced by either one of the four factors. If kamma produces them, they always arise together with life-faculty, and in addition they can arise with other r๚pas produced by kamma. Citta produces groups of the eight inseparable r๚pas from the moment the bhavanga-citta (life-continuum) that succeeds the rebirth-consciousness arises. The following three kinds of r๚pa are sometimes produced by citta, sometimes by temperature, sometimes by nutrition. They are: buoyancy or lightness (lahutๅ) plasticity (mudutๅ) wieldiness (kamma๑๑atๅ) Because of lightness, our body is not heavy or sluggish. Because of plasticity it is pliable, it has elasticity and is not stiff. Because of wieldiness it has adaptability.
For the movement of the body and the performance of its functions, these three qualities are essential. They arise in the bodies of living beings, not in dead matter. These three r๚pas are r๚pas without a distinct nature, asabhๅva r๚pas; they are qualities of r๚pa, namely, changeability of r๚pa (vikๅra r๚pas, vikๅra meaning change). The "Atthasๅlinํ" (II, Book II, Part I, Ch III, 326) gives the following definitions of these three kinds of r๚pa: ... buoyancy of matter has non-sluggishness as its characteristic, removing the heaviness of material objects as its function, quickness of change as its manifestation, buoyant matter as its proximate cause. Next "plasticity of matter" has non-rigidity as characteristic, removing the rigidity of material objects as function, absence of opposition in all acts due to its own plasticity as manifestation, plastic matter as proximate cause. "Wieldiness of matter" has workableness suitable or favorable to bodily actions as characteristic, removal of non-workableness as function, non-weakness as manifestation, workable matter as proximate cause.
The "Atthasๅlinํ" also states that these three qualities "do not abandon each other". When one of them arises, the others have to arise as well. They never arise without the eight inseparable r๚pas. Although the qualities of lightness, plasticity and wieldiness arise together, they are different from each other. The "Atthasๅlinํ" (in the same section) explains their differences. Buoyancy is non-sluggishness and it is like the quick movement of one free from ailment. Plasticity is plasticity of objects like well-pounded leather, and it is distinguished by tractability.
Wieldiness is wieldiness of objects like well-polished gold and it is distinguished by suitableness for all bodily actions. When one is sick there is disturbance of the elements of the body, and then the body is sluggish, stiff and without adaptability. We read in the "Visuddhimagga" (VIII, 28) about the disturbance of the elements: ... But with the disturbance of the earth element even a strong man's life can be terminated if his body becomes rigid, or with the disturbance of one of the elements beginning with water if his body becomes flaccid and putrifies with a flux of the bowels, etc., or if he is consumed by a bad fever, or if he suffers a severing of his limb-joint ligatures. When one is healthy, there are conditions for lightness, plasticity and wieldiness of body. The "Atthasๅlinํ" states that these three qualities are not produced by kamma, but that they are produced by citta, temperature or nutrition.
This commentary states (in the same section, 327): ... Thus ascetics say, "Today we have agreeable food... today we have suitable weather... today our mind is one-pointed, our body is light, plastic and wieldy." When we have suitable food and the temperature is right we may notice that we are healthy, that the body is not rigid and that it can move in a supple way. Not only food and temperature, also kusala citta can influence our physical condition. When we apply ourselves to mental development it can condition suppleness of the body. Thus we can verify in our daily life what is taught in the Abhidhamma.
Lightness, plasticity and wieldiness condition our bodily movements to be supple. When we are speaking they condition the function of speech to be supple and "workable". Whenever we notice that there are bodily lightness, plasticity and wieldiness, we should remember that they are qualities of r๚pa, conditioned by citta, temperature or nutrition. R๚pas always arise in groups (kalapas) consisting of at least eight r๚pas, the eight inseparable r๚pas. There are r๚pas other than these eight and these arise together in a group together with the eight inseparable
r๚pas.
Our body consists of different groups of r๚pas and each group is surrounded by infinitesimally tiny space, and this is the r๚pa that is called space (akๅsa). The r๚pas within a group are holding tightly together and cannot be divided, and the r๚pa space allows the different groups to be distinct from each other. Thus, its function is separating or delimiting the different groups of r๚pas, and therefore it is also called pariccheda r๚pa, the r๚pa that delimits (pariccheda meaning limit or boundary). The r๚pa space is a r๚pa without its own distinct nature (asabhๅva r๚pa), and it arises simultaneously with the different groups of r๚pa it surrounds. The "Atthasๅlinํ" (II, Book II, Part I, Ch III, 326) states that space is that which cannot be scratched, cut or broken. It is "untouched by the four great Elements." Space cannot be touched.
The "Atthasๅlinํ" gives the following definition of space: ... space-element has the characteristic of delimiting material objects, the function of showing their boundaries, the manifestation of showing their limits, state of being untouched by the four great elements and of being their holes and openings as manifestation, the separated objects as proximate cause. It is that of which in the separated groups we say "this is above, this is below, this is across." Space delimits the groups of r๚pa that are produced by kamma, citta, temperature and nutrition so that they are separated from each other. If there were no space in between the different groups of r๚pa, these groups would all be connected, not distinct from each other.
Space comes into being whenever the groups of r๚pas are produced by any of the four factors and, thus, it is regarded as originating from these four factors. We read in the "Discourse on the Analysis of the Elements" (Middle Length Sayings III, no 140) that the Buddha explained to the monk Pukkusๅti about the elements and that he also spoke about the element of space.
This Sutta refers to the empty space of holes and openings that are, as we have read, the manifestation of space. We read: ... And what, monk, is the element of space? The element of space may be internal, it may be external. And what, monk, is the internal element of space? Whatever is space, spacious, is internal, referable to an individual and derived therefrom, such as the auditory and nasal orifices, the door of the mouth and that by which one swallows what is munched, drunk, eaten and tasted, and where this remains, and where it passes out (of the body) lower down, or whatever other thing is space, spacious, is internal, referable to an individual and derived therefrom, this, monk, is called the internal element of space. Whatever is an internal element of space and whatever is an external element of space, just these are the element of space. By means of perfect intuitive wisdom this should be seen as it really is thus: This is not mine, this am I not, this is not myself. Having seen this thus as it really is by means of perfect intuitive wisdom, he disregards the element of space, he cleanses his mind of the element of space.
The Sutta speaks in conventional terms of space of the auditory orifices and the other holes and openings of the body. Space in the ear is one of the conditions for hearing. We attach great importance to internal space and we take it for "mine" or self, but it is only a r๚pa element.
Questions