The study of the different kinds of r๚pa will help us to understand more clearly the various conditions for the arising of bodily phenomena and mental phenomena. Gradually we shall come to understand that all our experiences in life, all the objects we experience, our bodily movements and our speech are only conditioned

nๅma and r๚pa. In the planes of existence where there are nๅma and r๚pa, nๅma conditions r๚pa and r๚pa conditions nๅma in different ways. The r๚pas that are sense objects and the r๚pas that can function as sense-doors are conditions for the different cittas arising in processes which experience sense objects. In order to develop understanding of nๅma and r๚pa it is necessary to learn to be mindful of the nๅma or r๚pa appearing at the present moment. Only one object at a time can be object of mindfulness and in the beginning we may find this difficult.

The study of r๚pas can help us to have more clarity about the fact that only one object at a time can be experienced through one of the six doors. Visible object, for example, can be experienced through the eye-door, it cannot be experienced through the body-door, thus, through touch. Seeing-consciousness experiences what is visible and body-consciousness experiences tangible object, such as hardness or softness. Through each door the appropriate object can be experienced and the different doorways should not be confused with one another. When we believe that we can see and touch a flower, we think of a concept. We can learn to see the difference between awareness of one reality at a time and thinking of a concept.

A concept or conventional reality can be an object of thought, but it is not a paramattha dhamma, an ultimate reality with its own inalterable characteristic. It may seem complicated to be mindful of one reality at a time, but realities such as visible object, hardness or sound are impinging on the senses time and again. When we have understood that they have different characteristics and that they present themselves one at a time, we can learn to be mindful of them. We should remember that at the moment of mindfulness of a reality understanding of that reality can be developed. Right understanding should be the goal.

There is no self who understands. Understanding is a cetasika, a type of nๅma; it understands and it can develop. Right understanding is developed in different stages of insight and it is useful to know more about the first stage. When the first stage of insight has been reached, pa๑๑ๅ, understanding, distinguishes the characteristic of nๅma from the characteristic of r๚pa. In theory we know that nๅma experiences something and that r๚pa does not experience anything, but when they appear there is in the beginning not yet direct understanding of their different characteristics. We may, for example, cling to an idea of "I am feeling hot". What is there in reality? There is nๅma that experiences heat and there is r๚pa that is heat, but we tend to think of a "whole", a conglomeration of different phenomena: of a person who feels hot. Then nๅma cannot be distinguished from r๚pa. It is true that, when there is the experience of heat, also the r๚pa that is heat is present. However, only one reality at a time can be object of mindfulness. Sometimes there can be mindfulness of nๅma, and sometimes of r๚pa, and this depends on

conditions. When one reality at a time is object of mindfulness, there is at that moment no thinking of "self" or "my body". Gradually understanding can develop and then clinging to self will decrease.

R๚pas impinging on the five senses are experienced through the sense-doors as well as through the mind-door. Nๅma cannot be experienced through a sense-door, but only through the mind-door. Each of the sense-objects that is experienced through the appropriate sense-door is also experienced through the mind-door. We may understand that seeing sees visible object, but the experience of visible object through the mind-door is hidden.

The processes of cittas pass very rapidly and when understanding has not been developed it is not clearly known what the mind-door process is. At the first stage of insight pa๑๑ๅ arising in a mind-door process clearly realizes the difference between the characteristic of nๅma and the characteristic of r๚pa, and at that stage it is also known what the mind-door is. When understanding develops it will come to that stage. The study of nๅma and r๚pa can clear up misunderstandings about the development of understanding and about the object of understanding.

Reading about nๅma and r๚pa and pondering over them are conditions for the development of right understanding of the realities presenting themselves through the six doors. We read in the "Therํgๅthๅ" (Psalms of the Sisters) about people in the Buddha's time who were disturbed by problems and could not find mental stability. When they were taught Abhidhamma they could develop right understanding and even attain enlightenment. While one studies the elements, the sense-doors, the objects, in short, all ultimate realities (paramattha dhammas), the truth that there is no being or self becomes more evident. We read in Canto 57 about Bhikkhunํ Vijayๅ who could not find peace of mind. After she had been taught Abhidhamma she developed right understanding of realities and attained arahatship. We read:

Four times, nay five, I sallied from my cell, And roamed afield to find the peace of mind I lacked, and governance of thoughts I could not bring into captivity. Then to a Bhikkhunํ I came and asked Full many a question of my doubts. To me she taught Dhamma: the elements, Organ and object in the life of sense, (And then the factors of the Nobler life:) The Ariyan truths, the Faculties, the Powers, The Seven Factors of Enlightenment , The Eightfold Path, leading to utmost good. I heard her words, her bidding I obeyed. While passed the first watch of the night there rose Long memories of the bygone line of lives. While passed the second watch, the Heavenly Eye, Purview celestial, I clarified. While passed the last watch of the night, I burst And rent aside the gloom of ignorance. Then, letting joy and blissful ease of mind Suffuse my body, seven days I sat, Ere stretching out cramped limbs I rose again. Was it not rent indeed, that muffling mist?