Rupa is the paramattha-dhamma that is not consciousness or the reality that knows. Rupa is a sankhata-dhamma or conditioned realities, the realities that arise and fall away, therefore there must be paccaya to condition the rupa to arise. The upada-rupa is based on the mahabhuta-rupa to arise and evolve. But both of them can only arise from a samutthana or origination of all rupa, without which no rupa can arise. There are 4 samutthana comprising kamma, citta, utu and ahara.

Rupa that arise from kamma as samutthana are called kammaja-rupa

Rupa that arise from citta as samutthana are called cittaja-rupa.

Rupa that arise from utu as samutthana are called utuja-rupa.

Rupa that arise from ahara as samutthana are called ahara-rupa.

1. Cakkhuppasada-rupa

2. Sotappasada-rupa

3. Ghanappasada-rupa

4. Jivhappasada-rupa

5. Kayappasada-rupa

6. Itthibhava-rupa

7. Purisabhava-rupa

8. Hadaya-rupa

9. Jivitindriya-rupa

Anything that seems alive but does not arise from akusala-kamma or kusala-kamma as samutthana, such as plants, do not have these 9 kammaja-rupa.

In some beings kamma is not samutthana for cakkhuppasada-rupa, sotappasada-rupa, ghanappasada-rupa, jivhappasada-rupa, kayappasada-rupa, itthibhava-rupa or purisabhava-rupa to arise but since they are beings in the bhumi of the 5 khandha, they must have hadaya-rupa, which is the birth place of the citta as well as jivitindriya-rupa that arise concurrently with other kammaja-rupa in every kammaja-kalapa. As for the asannisatta, who are brahma-puggala with only rupa and no nama-dhamma, or since while one is an asannisatta-brahma, there are neither citta nor cetasika arising, therefore one would have only one kammaja-rupa kalapa or the kalapa that is only the jivitindriya-rupa (no cakkhuppasada-rupa, sotappasada-rupa, ghanappasada-rupa, jivhappasada-rupa, kayappasada-rupa, itthibhava-rupa, purisabhava-rupa or hadaya-rupa.)

These 9 kammaja-rupa are upada-rupa therefore they must arise concurrently with the 8 avinibhoga-rupa as follows:

1. Cakkhu-dasaka-kalapa (The group of cakkhuppasada-rupa, which comprises 10 rupa): the 8 avinibhoga-rupa + cakkhuppasada-rupa + jivitindriya-rupa.

2. Sota-dasaka-kalapa (The group of sotappasada-rupa, which comprises 10 rupa): the 8 avinibhoga-rupa + sotappasada-rupa + jivitindriya-rupa.

3. Ghana-dasaka-kalapa (The group of ghanappasada-rupa, which comprises 10 rupa): the 8 avinibhoga-rupa + ghanappasada -rupa + jivitindriya-rupa.

4. Jivha-dasaka-kalapa (The group of jivhappasada-rupa, which comprises 10 rupa): the 8 avinibhoga-rupa + jivhappasada-rupa + jivitindriya-rupa.

5. Kaya-dasaka-kalapa (The group of kayappasada-rupa, which comprises 10 rupa): the 8 avinibhoga-rupa + kayappasada-rupa + jivitindriya-rupa.

6. Itthibhava-dasaka-kalapa (The group of itthibhava-rupa, which comprises 10 rupa): the 8 avinibhoga-rupa + sotappasada-rupa + jivitindriya-rupa.

7. Purisabhava-dasaka-kalapa (The group of purisabhava-rupa, which comprises 10 rupa): the 8 avinibhoga-rupa + purisabhava-rupa + jivitindriya-rupa.

8. Hadaya-dasaka-kalapa (The group of hadaya-rupa, which comprises 10 rupa): the 8 avinibhoga-rupa + hadaya-rupa + jivitindriya-rupa.

9. Jivita-navaka-kalapa (The group of jivita-rupa, which comprises 9 rupa): the 8 avinibhoga-rupa + jivitindriya-rupa.

These kammaja-kalapa arise concurrently with the upada-khana of the patisandhi-citta respective to the specific bhumi as well as with every anu-khana, namely upada-khana, thiti-khana and bhanga-khana of each citta, and will stop arising 17 instants before the cuti-citta. Therefore the kammaja-rupa will all fall away simultaneously with the cuti-citta.

Kammaja-rupa that arises simultaneously with the patisandhi-citta in the human plane, which is the jalabuja birth (birth in the womb), comprise 3 kalapa: hadaya-dasaka-kalapa, kaya-dasaka-kalapa and bhava-dasaka-kalapa. As one grows up, the cakkhu-dasaka-kalapa, sota-dasaka-kalapa, ghana-dasaka-kalapa and jivha-dasaka-kalapa would arise at the appropriate time of the distinct kalapa.

Those who patisandhi in the opapatika birth (birth with all physical attributes at once), like the deva, peta, asurakaya, and those born in hell, have all 7 kalapa of kammaja-rupa at once at the moment of patisandhi: hadaya-dasaka-kalapa, kaya-dasaka-kalapa, bhava-dasaka-kalapa, cakkhu-dasaka-kalapa, sota-dasaka-kalapa, ghana-dasaka-kalapa and jivha-dasaka-kalapa. But if any kind of kamma is not paccaya for the respective kind of rupa to arise, that rupa will not arise whether in the patisandhi-kala (the instant patisandhi-citta arises) or in the pavatti-kala or the instants after patisandhi.

Those who patisandhi as the brahma-puggala in the rupa-brahma-bhumi of Opapatika birth have only 4 kalapa of kammaja-rupa: hadaya-dasaka-kalapa, cakkhu-dasaka-kalapa, sota-dasaka-kalapa and jivita-navaka-kalapa. They do not have ghana-dasaka-kalapa, jivha-dasaka-kalapa, kaya-dasaka-kalapa and bhava-dasaka-kalapa, which are results of restraint over pleasure in the kamarammana with the power of the jhana-citta, which is paccaya for birth as rupa-brahma-puggala.

Those who are asannisatta-brahma, or brahma with only rupa-dhamma and

none of the nama-dhamma whatsoever, have only one kammaja-rupa kalapa or the jivita-navaka-kalapa. To be born an asannisatta-brahma is the result of the pancamajjhana that abandons pleasure in nama-dhamma because of the realization that nama-dhamma evolves with kilesa so there is aspiration not to have nama-dhamma. Whenever the pancamajjhana-kusala-citta does not waver and arises before the cuti-citta with the disillusionment of nama-dhamma, there is paccaya for rupa to patisandhi in the asannisatta-brahma-bhumi with the life span of 500 kappa. With no nama-dhamma arising there would be no movement of any kind. When cuti-citta arises (before becoming an asannisatta-brahma) with whatever physical position, the rupa-patisandhi of the asannisatta-brahma would be in that position until it would cuti. Then a kusala-dhamma would be paccaya for patisandhi and other kammaja-rupa to arise in the kama-sugati-bhumi in the continuing cycle of kilesa, kamma and vipaka as long as kilesa has not been completely eradicated.

There are 6 kalapa arising with citta as samutthana comprising

1. Suddhatthaka-kalapa is the kalapa with uniquely the 8 avinibhoga-rupa and no other rupa concurrently arising.

After the patisandhi-citta has fallen away the bhavanga-citta would arise in continuation. The cittaja-rupa which is a suddhatthaka-kalapa would arise at the upada-khana of the pathama-bhavanga-citta and every upada-khana of the citta exempting the 10 davi-panca-vinnana-citta, which are too weak to be samutthana for rupa to arise.

There are 16 citta that are not samutthana for cittaja-rupa to arise: the 4 arupa-jhana-vipaka-citta, the patisandhi-citta, the 10 davi-panca-vinnana-citta and the cuti-citta of the arahanta, making altogether 16 citta.

The 4 arupa-jhana-vipaka-citta are not samutthana for rupa to arise because they are results of arupa-jhana-kusala, which sees the harm of rupa as the dhamma that supports kilesa so there is the development of arupa-jhana-kusala without any rupa as arammana. So when the arupa-jhana-vipaka perform patisandhi in the arupa-brahma-bhumi, there are no paccaya for any rupa to arise at all.

The patisandhi-citta is not samutthana for cittaja-rupa to arise because it is the first citta in the lifetime. Therefore it is not yet strong enough to be samutthana for cittaja-rupa to arise.

The cuti-citta of the arahanta is not samutthana for rupa to arise because it is the last citta of the samsara-vatta, which ends the status of being paccaya for rupa to arise.

2. Kaya-vinnatti-navaka-kalapa, the group of kaya-vinnatti-rupa comprising 9 rupa: the 8 avinibhoga-rupa + kaya-vinnatti-rupa, which would arise at the upada-khana of the citta that wants rupa to convey meanings.

3. Vaci-vinnatti-sadda-dasaka-kalapa, the group of 10 rupa comprising the 8 avinibhoga-rupa + vaci-vinnatti-rupa + sadda-rupa, would arise at the upada-khana of the citta which is the samutthana of sound or speech.

4. Lahutadi-ekadasaka-kalapa, the group of 11 rupa comprising the 8 avinibhoga-rupa + the 3 vikara-rupa, would arise at the upada-khana of the citta that wants the rupa to evolve in different physical positions.

5. Kaya-vinnatti-lahutadi-davadasaka-kalapa, the group of 12 rupa comprising the 8 avinibhoga-rupa + the 3 vikara-rupa + kaya-vinnatti-rupa, would arise at the upada-khana of the citta that wants the rupa to evolve in different manners and actions that convey meanings.

6. Vaci-vinnatti-sadda-lahutadi-tredasaka-kalapa, the group of 13 rupa comprising the 8 avinibhoga-rupa + the 3 vikara-rupa + vaci-vinnatti-rupa + sadda-rupa would arise at the upada-khana of the citta that wants special sound to arise from vikara-rupa thereby causing the specific sound to arise at the articulators (bases of the sound).

All cittaja-kalapa must arise simultaneously the upada-khana of the citta that is its samutthana to arise. The cittaja-kalapa would never arise in the thiti-khana or bhanga-khana.

There are 4 kalapa of rupa that arise from utu.

1. Suddhatthaka-kalapa arise concurrently with only the 8 avinibhoga-rupa and none other. In the rupa with life when the patisandhi-citta arises, at the upada-khana, thiti-khana and bhanga-khana of the patisandhi-citta there would be kammaja-rupa arising, as said earlier. But in the thiti-khana of the same patisandhi-citta, the utu or the fire element in the kammaja-kalapa that arises would be samutthana for utuja-rupa that is suddhatthaka-kalapa to arise and the utuja-suddhatthaka-kalapa would arise in the thiti-khana of the subsequent rupa.

2. Sadda-navaka-kalapa, the group of sound which comprises 9 rupa as follows: the 8 avinibhoga-rupa +sadda-rupa. Whenever sound does not arise from citta as samutthana for vaci-vinnatti-rupa to come into contact with the articulators at that instant sound arises from utu as samutthana such as the sound of cars, of waterfalls etc.

3. Lahutadi-ekadasaka-kalapa, the group of vikara-rupa comprising 11 rupa: the 8 avinibhoga-rupa + the 3 vikara-rupa. Utu would be a samutthana that produces a rupa that is light, soft and taskworthy. When utu is not regular, illness arises and any part of the body without vikara-rupa would not be able to move even when there is citta as samutthana willing that body part to move.

4. Sadda-lahutadi-davadasaka-kalapa, the group of vikara-rupa comprising 12 rupa: the 8 avinibhoga-rupa + the 3 vikara-rupa + sadda-rupa. The group of vikara-rupa with sound concurrently arising such as snapping the fingers, clapping the hands etc.

The rupa that arise from the oja-rupa in the kavalinkarahara or food eaten comprises 2 kalapa. The aharaja-kalapa can only arise within the bodies of animals and people. The 2 aharaja-kalapa are:

1. Suddhatthaka-kalapa comprising uniquely the 8 avinibhoga-rupa and no other rupa arising concurrently.

2. Lahutadi-ekadasaka-kalapa, the group of vikara-rupa comprising 11 rupa: the 8 avinibhoga-rupa + the 3 vikara-rupa. Other than citta and utu, ahara is another samutthana for the 3 vikara-rupa to arise. If there were only the vikara-rupa that arise form utu, lacking ahara or with fine weather but no food, the vikara-rupa would not have enough strength to move with ease and agility.

The aharaja-rupa that depends on the distribution of the oja in food taken orally would arise in the thiti-khana of the oja-rupa that is its samutthana.

Altogether each rupa arises from one of the four samutthana as follows:

The 8 avinibhoga-rupa can arise from 4samutthana:

The 2 bhava-rupa arise uniquely from kamma as samutthana.

The hadaya-rupa arises uniquely from kamma as samutthana.

The jivitindriya-rupa arises uniquely from kamma as samutthana.

The 3 vikara-rupa arise from 3 samutthana:

The sadda-rupa arises from 2 samutthana:

The 18 sabhava-rupa are rupa with their individual characteristics comprising the 8 avinibhoga-rupa, 5 pasada-rupa, 2 bhava-rupa, hadaya-rupa, jivitindriya-rupa, sadda-rupa, altogether they make 18 rupa.

The 10 asabhava-rupa are rupa without their individual characteristics comprising the 3 vikara-rupa, 2 vinnatti-rupa, pariccheda-rupa and 4 lakkhana-rupa.

The 5 ajjhattika-rupa are the rupa within comprising the 5 pasada-rupa.

The 23 bahira-rupa are the rupa without comprising the remaining 23 rupa.

The 6 vatthu-rupa are the rupa which are the birthplaces of the citta comprising the 5 pasada-rupa and the hadaya-rupa.

The 22 avatthu-rupa comprise the remaining 22 rupa.

The 7 dvara-rupa is the rupa through which one receives arammana comprising the 5 pasada-rupa and the medium to convey the kaya-kamma and vaci-kamma, namely kaya-vinnatti-rupa and vaci-vinnatti-rupa.

The 21 advara-rupa comprise the remaining 21 rupa.

The 8 indriya-rupa are the 8 rupa eminent in their specific functions comprising the 5 pasada-rupa, 2 bhava-rupa and jivitindriya-rupa.

The 20 anindriya-rupa comprise the remaining 20 rupa.

The 12 olarika-rupa are the 12 coarse rupa comprising 7 visaya-rupa (rupa that are arammana through the eyes, ears, nose, tongue, bodysense) and 5 pasada-rupa.

The 16 sukhuma-rupa are the refined rupa comprising the remaining 16 rupa.

The 12 santike-rupa are the near rupa (rupa that are easily perceptible) comprising the 5 pasada-rupa and 7 visaya-rupa.

The dure-rupa are the far rupa (rupa that are difficult to comprehend and realize) comprising the remaining 16 rupa.

The sappatigha-rupa are the rupa that can come into contact comprising the 5 pasada-rupa and 7 visaya-rupa.

The appatigha-rupa are the rupa that cannot come into contact comprising the remaining 16 rupa.

The 5 gocaraggahika-rupa are the rupa that can come into contact with arammana comprising the 5 pasada-rupa.

The 23 agocaraggahika-rupa are the rupa that can come into contact with arammana comprising the remaining 23 rupa.

The 8 avinibhoga-rupa are the 8 inseparable rupa.

The 20 vinibhoga-rupa are the remaining 20 separable rupa?

1. Are citta without alobha-hetu, adosa-hetu or amoha-hetu concurrently arising with them akusala-citta?

2. How are asobhana-citta and akusala-citta different?

3. How many asobhana-citta are there? What are they?

4. What citta perform votthabbana-kicca?

5. What jati is the panca-dvaravajjana-citta?

6. When sound comes into contact with the ear, which citta is the first to know sound?

7. What citta arises before hasituppada-citta?

8. Is the mano-dvara-avajjana-citta a mano-dvara?

9. How many functions does the mano-dvara-avajjana-citta have? Through how many doorways can it arise? What arammana can it know?

10. What paramattha-dhamma is hetu?

11. What khandha is hetu?

12. Is nibbana hetu or nahetu? Ahetuka or sahetuka?

13. What are nahetu that are not sankhara-khandha?

14. How many sankhara-khandha are nahetu?

15. What khandha are the paramattha-dhamma that are nahetu?

16. Are lokuttara-citta sankhata-dhamma?

17. Which khandha are kusala?

18. What khandha are abyakata-dhamma?

19. Are there khandha that are not abyakata-dhamma?

20. Are there any abyakata-dhamma that are not khandha?

21. Are there any kusala-dhamma that are not khandha?

22. What jati is the akusala-citta in the rupa-brahma-bhumi?

23. What bhumi is the vedana-cetasika?

24. Does nibbana have vedana? Why?

25. Which cetasika does not arise with vedana?

26. Which bhumi of citta has only jati?

27. Which bhumi of citta has 2 jati?

28. Which bhumi of citta has 3 jati?

29. Do the cittaja-rupa that arise from moha-mula-citta as samutthana arise from hetu-paccaya?

30. Do the moha-cetasika that arise with moha-mula-citta arise concurrently with hetu?

April 15, 2000