Chapter 8
Characteristics inherent in all R๚pas
There are four characteristics that are inherent in all r๚pas. These four characteristics have been classified as different r๚pas, the "lakkha๙a r๚pas" (lakkha๙a means characteristic), and they are the following: integration (upacaya) continuity or subsistence (santati) decay or ageing (jๅra) destruction or impermanence (aniccatๅ).
We do not notice that the r๚pas of our body fall away and that time and again new r๚pas are produced that fall away again.
So long as we are alive kamma, citta, temperature and nutrition produce r๚pas and thus our bodily functions can continue. The "Atthasๅlinํ" (II, Book II, Part I, Ch III, 327) states that integration and continuity are synonyms for the production of matter, but that these two terms are used so as to make clear the difference in the mode of the production of matter. There is the arising of groups of r๚pas at the first moment of life, initial arising or "integration", and there is the subsequent arising of groups of r๚pas, "continuity". Throughout our life there is continuity of the production of r๚pa. When we read the definitions of integration and continuity, given by the "Atthasๅlinํ" , the difference in the mode of production will be clearer.
The text states: ... integration of matter has the characteristic of accumulation, the function of making material things arise at the beginning, leading them, or the fullness of matter as manifestation, integrated matter as proximate cause. Continuity has the characteristic of continuous occurrence, the function of linking or binding without a break, unbroken series as manifestation, matter bound up without a break as proximate cause. As we see, the function of integration (upacaya) is production of r๚pas at the beginning of life, whereas the function of continuity (santati) is linking without a break. The seeming permanence of the body is merely due to the continuous production of new r๚pas replacing the ones that have fallen away.
As regards decay, jๅra, this is defined by the "Atthasๅlinํ" (same section, 328) as follows: ... the decay of matter has the characteristic of maturity of matter; leading (to disruption) as function; the lacking of a fresh state (newness), though not devoid of its intrinsic nature (individual essence), as manifestation, like rotten paddy; the maturing matter as proximate cause. The "Atthasๅlinํ" explains terms used by the "Dhammasanga๙i" in reference to decay, such as decrepitude, hoariness, wrinkles, the shrinkage in length of days, the overripeness of the faculties: ... By the word "decrepitude" is shown the function which is the reason for the broken state of teeth, nails, etc., in process of time. By hoariness is shown the function which is the reason for the greyness of hair on the head and body. By "wrinkles" is shown the function which is the reason for the wrinkled state in the skin making the flesh fade.
Hence these three terms show the function of decay in process of time.... As to the terms "shrinkage in life and maturity of faculties", these show the resultant nature of this decay. We read: ... Because the life of a being who has reached decay shortens, therefore decay is said to be the shrinkage in life by a figure of speech. Moreover, the faculties, such as sight, etc., capable of easily seizing their own object, however subtle, and which are clear in youth, are mature in one who has attained to decay; they are disturbed, not distinct, and not capable of seizing their own object however gross.... When we notice decay of our teeth, wrinkles of the skin and greying of our hairs, decay is obvious. However, we should remember that each r๚pa that arises is susceptible to decay, that it will fall away completely.
As to impermanence, aniccatๅ, the "Atthasๅlinํ", in the same section, states about it as follows: ... Fully defined, impermanence of matter has the characteristic of complete dissolution, the merging of matter as function, destruction and evanescence as manifestation, matter undergoing dissolution as proximate cause. As soon as
r๚pa has arisen, it is led onward to its termination and it breaks up completely, never to come back again. Remembering this is still theoretical knowledge of the truth of impermanence, different from right understanding that realizes the arising and falling away of a nๅma or a r๚pa.
When understanding has not yet reached this stage one cannot imagine what it is like. One may tend to cling to ideas about the arising and falling away of phenomena but that is not the development of understanding. Nๅma and r๚pa have each different characteristics and so long as one still confuses nๅma and r๚pa, their arising and falling away cannot be realized. Understanding is developed in different stages and one cannot forego any stage. First there should be a precise understanding of nๅma as nๅma and of r๚pa as r๚pa so that the difference between these two kinds of realities can be clearly seen. It is only at a later stage in the development of understanding that the arising and falling away of nๅma and r๚pa can b e directly known.
The "Atthasๅlinํ" (in the same section) compares birth, decay and death to three enemies, of whom the first leads someone into the forest, the second throws him down and the third cuts off his head. We read: ... For birth is like the enemy who draws him to enter the forest; because he has come to birth in this or that place. Decay is like the enemy who strikes and fells him to earth when he has reached the forest, because the aggregates (khandhas) produced are weak, dependent on others, lying down on a couch. Death is like the enemy who with a sword cuts off the head of him when he is fallen to the ground, because the aggregates having attained to decay, are come to destruction of life. This simile reminds us of the disadvantages of all conditioned realities that do not last and are therefore no refuge.
However, when understanding (pa๑๑ๅ) has not realized the arising and falling away of nๅma and r๚pa, one does not grasp their danger. We read in the "Dํghanakhasutta" (Middle Length Sayings II, no. 74) that the Buddha reminded Dํghanakha that the body is susceptible to decay, impermanent and not self: But this body, Aggivessana, which has material shape, is made up of the four great elements, originating from mother and father, nourished on gruel and sour milk, of a nature to be constantly rubbed away, pounded away, broken up and scattered, should be regarded as impermanent, suffering, as a disease, an imposthume, a dart, a misfortune, an affliction, as other, as decay, empty, not-self. When he regards this body as impermanent, suffering, as a disease, an imposthume, a dart, a misfortune, an affliction, as other, as decay, empty, not-self, whatever in regard to body is desire for body, affection for body, subordination to body, this is got rid of. Integration, continuity, decay and destruction are characteristics inherent in all r๚pas, they do not have their own distinct nature, thus, they are asabhๅva r๚pas.
They are not produced by the four factors of kamma, citta, food and temperature. The "Visuddhimagga" (XIV, 79) explains: ...But "r๚pa as characteristic" is called not born of anything. Why? because there is no arising of arising, and the other two are the mere maturing and breaking up of what has arisen... R๚pas have been classified as twentyeight kinds. Summarizing them, they are:
solidity (or extension)
cohesion
temperature
motion
eyesense
earsense
nose (smellingsense)
tongue (tastingsense)
bodysense
visible
object
sound
odour
flavour
femininity
masculinity
heart-base
life faculty
nutrition
space bodily
intimation
speech intimation
lightness
plasticity
wieldiness
birth or integration
continuity
decay
impermanence
R๚pas can be classified as the four Principle R๚pas and the twentyfour derived r๚pas. The four Principle r๚pas, mahๅ-bh๚ta r๚pas, are the four Great Elements. The derived r๚pas, upๅdๅ r๚pas, are the other twentyfour r๚pas that arise in dependence upon the four Great Elements. R๚pas can be classified as gross and subtle. As we have seen (in Chapter 4), twelve kinds of r๚pa are gross: visible object, sound, odour, flavour and the three great elements which are tangible object (excluding cohesion), as well as the five sense-organs. They are gross because of impinging; visible object impinges on the eyesense, sound impinges on the earsense, and each of the other sense objects impinges on the appropriate sense-base. The other sixteen kinds of r๚pa are subtle. What is subtle is called "far" because it is difficult to penetrate, whereas what is gross is called "near", because it is easy to penetrate (Vis. XIV, 73). Furthermore, other distinctions can be made.
R๚pas can be classified as sabhava r๚pas, r๚pas with their own distinct nature, and asabhava r๚pas, r๚pas without their own distinct nature. The twelve gross r๚pas and six among the subtle r๚pas that are: cohesion, nutrition, life faculty, heart-base, femininity and masculinity are rupas each with their own distinct nature and characteristic, they are sabhๅva r๚pas. The other ten subtle r๚pas do not have their own distinct nature, they are asabhๅva r๚pas. Among these are the two kinds of intimation, bodily intimation and speech intimation, which are a "certain, unique change" in the eight inseparable r๚pas produced by citta. Moreover, the three qualities of lightness, plasticity and wieldiness that can be classified together with the two r๚pas of intimation as vikๅra r๚pas (r๚pa as changeability or alteration). Furthermore, there is the r๚pa space (akๅsa or pariccheda r๚pa) that delimits the groups of r๚pa.
Also included are the four r๚pas that are characteristics of r๚pa, namely birth, continuity, decay and impermanence. R๚pas can be classified as produced r๚pas, nipphanna r๚pas, and unproduced r๚pas, anipphanna r๚pas. The sabhๅva r๚pas are also called "produced", whereas the asabhๅva r๚pas are also called "unproduced". The "produced r๚pas" which each have their own characteristic are, as the "Visuddhimagga" (XVIII, 13) explains, "suitable for comprehension", that is, they are objects of which right understanding can be developed. For example, visible object or hardness have characteristics that can be objects of awareness when they appear, and they can be realized by pa๑๑ๅ as they are, as non-self. The "unproduced r๚pas" are "not suitable for comprehension" since they are qualities of r๚pa such as changeability or the r๚pa that delimits groups of r๚pas. If one does not know this distinction one may be led to wrong practice of insight; someone may imagine that he can be directly aware of "unproduced r๚pas", that are not concrete matter, such as lightness of matter.
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