The Abhidhamma teaches us that in the ultimate sense our life is nๅma and r๚pa that arise because of their appropriate conditions and then fall away. What we take for person or self is citta or consciousness, cetasika or mental factors arising with the citta, and r๚pa or physical phenomena. Citta and cetasika are nๅma, they experience objects, whereas r๚pa does not know anything. Citta experiences sense objects through the five senses. The sense objects as well as the sense organs are r๚pas. The five senses by means of which cittas experience an object are called doors. When we think of something we saw or heard citta does not experience an object through a sense-door but through another door: the mind-door. Thus there are six doorways. Through the mind-door citta can experience ultimate realities, nๅma and r๚pa, as well as concepts. Citta experiences only one object and then it falls away to be succeeded by the next citta.

We may have thought that there is one consciousness that lasts, that can see, hear and think, but this is not so. There can be only one citta at a time: at one moment there is a citta that sees, at another moment a citta that hears and at another moment again a citta that thinks. In our life there is an unbroken series of cittas arising in succession. Cittas can be good or wholesome, kusala cittas, they can be unwholesome, akusala cittas, or they can be neither kusala nor akusala. Seeing, for example, is neither kusala nor akusala, it only experiences visible object through the eye-door. After seeing has fallen away, visible object is experienced by kusala cittas or by akusala cittas. Thus, when an object impinges on one of the six doors there are different types of cittas arising in a series or process and all of them experience that object.

They arise in a specific order within the process and there is no self who can prevent their arising. There are processes of cittas experiencing an object through each of the five sense-doors and through the mind-door. There is one citta at a time, but each citta is accompanied by several cetasikas or mental factors that share the same object with the citta but perform each their own function. Some cetasikas such as feeling and remembrance or "perception" (sa๑๑ๅ) accompany each citta, others do not. Unwholesome mental factors, akusala cetasikas, only accompany akusala cittas, whereas "beautiful" mental factors (sobhana) cetasikas accompany kusala cittas. As regards physical phenomena or r๚pa, there are twentyeight kinds of r๚pa in all.

R๚pas are not merely textbook terms, they are realities that can be directly experienced. R๚pas do not know or experience anything; they can be known by nๅma. R๚pa arises and falls away, but it does not fall away as quickly as nๅma. When a characteristic of r๚pa such as hardness impinges on the bodysense it can be experienced through the bodysense by several cittas arising in succession within a process. But even though r๚pa lasts longer than citta, it falls away again, it is impermanent. R๚pas do not arise singly, they arise in units or groups. What we take for our body is composed of many groups or units, consisting each of different kinds of r๚pa, and the r๚pas in such a group arise together and fall away together. The reader will come across four conditioning factors that produce r๚pas of the body: kamma, citta, temperature and food. The last three factors are easier to understand, but the first factor, kamma, is harder to understand since kamma is a factor of the past. We can perform good and bad deeds through body, speech and mind and these can produce their appropriate results later on. Such deeds are called kamma, but when we are more precise kamma is actually the cetasika volition or intention (cetanๅ) that motivates the deed. Kamma is a mental activity and thus its force can be accumulated.

Since cittas that arise and fall away succeed one another in an unbroken series, the force of kamma is carried on from one moment of citta to the next moment of citta, from one life to the next life. In this way kamma is capable to produce its result later on. A good deed, kusala kamma, can produce a pleasant result, and an evil deed can produce an unpleasant result. Kamma produces result at the first moment of life: it produces rebirth-consciousness in a happy plane of existence such as the human plane or a heavenly plane, or in an unhappy plane of existence such as a hell plane or the animal world. Throughout life kamma produces seeing, hearing and the other sense-impressions that are vipๅkacittas, cittas that are results.

Vipๅkacittas are neither kusala cittas nor akusala cittas. Seeing a pleasant object is the result of kusala kamma and seeing an unpleasant object is the result of akusala kamma. Due to kamma gain and loss, praise and blame alter nate in our life. Rebirth-consciousness is the mental result of kamma, but at that moment kamma also produces r๚pas and kamma keeps on producing r๚pas throughout life; when it stops producing r๚pas our life-span has to end. Kamma produces particular kinds of r๚pas such as the senses, as we shall see. Citta also produces r๚pas. Our different moods become evident by our facial expressions and then it is clear that citta produces r๚pas. Temperature, which is actually the element of heat, also produces r๚pas.

The unborn being in the womb, for example, needs the right temperature in order to grow. Throughout life the element of heat produces r๚pas. Nutrition is another factor that produces r๚pas. When food has been taken by a living being it is assimilated into the body and then nutrition can produce r๚pas. Some of the groups of r๚pas of our body are produced by kamma, some by citta, some by temperature and some by nutrition. The four factors which produce the r๚pas of our body support and consolidate each other and keep this shortlived body going. If we see the intricate way in which different factors condition the r๚pas of our body we shall be less inclined to think that the body belongs to a self.

There are not only r๚pas of the body, there are also r๚pas which are the material phenomena outside the body. What we take for rocks, plants or houses are r๚pas and these originate from temperature. We may wonder whether there are no other factors apart from the element of heat that contribute to the growth of plants, such as soil, light and moisture. It is true that these factors are the right conditions that have to be present so that a plant can grow. But what we call soil, light and moisture are, when we are more precise, different combinations of r๚pas, none of which can arise without the element of heat or temperature that produces them. R๚pas outside the body are only produced by temperature, not by kamma, citta or nutrition. R๚pas perform their functions, no matter one dresses oneself, eats, digests one's food, moves about, gesiticulates, talks to others, in short, during all one's activities. If we do not study r๚pas we may not notice their characteristics appearing all the time in daily life. We shall continue to be deluded by the outward appearance of things instead of knowing realities as they are. We should remember that the r๚pa which is the "earth-element" or solidity can appear as hardness or softness.

Hardness impinges time and again on the bodysense, no matter what we are doing. When hardness appears it can be known as only a kind of r๚pa, be it hardness of the body or hardness of an external object. In the ultimate sense it is only a kind of r๚pa. The detailed study of nๅma and r๚pa will help us to see that there isn't anything that is "mine" or self. The goal of the study of the Abhidhamma is the development of wisdom leading to the eradication of all defilements.