R¬pa (nt.) [cp. Vedic r¬pa, connected etymologically with varpa...form, figure, appearance, principle of form, etc. (lit.) appearance, form, figure (=form either contrasted with what is unseen, or taken for both seen and unseen)...(*-) of such and such a form, like, kind, of a certain condition or appearance. In this appln very frequent and similar to E. -hood, or Ger. -heit, i. e. an abstract formation. Often untranslatable because of the latter character. It is similar to k¤ya, but not so much with ref. to life and feeling as to appearance and looks. adissam¤na- invisible (lit. with invisible form); ummatta- as if mad, under the appearance of madness, like a madman; eva- in such a condition; tapass¨- appearing to be an ascetic; t¤raka- the (shapes of the) stars; deva- as a deva. Pleonastically e. g. in: anupatta- attaining; taram¤na- quickly; yutta- fit; sucitta- variegated. -- Cases ad verbially: citta-r¬paµ according to intention; cetabba-r¬paµ fit to be thought upon. -atta-r¬pena on my own account S IV.97; godha-r¬pena as an iguana -- D. (as philos. t. t.) principle of (material) form, materiality, visibility. -- There are var. groups of psychological and metaphysical systematizations, in which r¬pa functions as the material, gross factor, by the side of other, more subtle factors. In all these representations of r¬pa we find that an element of moral psychology overshadows the purely philosophical and speculative aspect. 1. r¬pa as ¤yatana or sense object. It is the object of the activity or sphere of the organ of sight (cakkhu). As such it heads the list of the 6 b¤hir¤ni ¤yatan¤ni with "cakkhun¤ r¬paµ disv¤" (the others: sota>sadda, gh¤na>gandha, jivh¤>rasa, k¤ya>phoÂÂhabba, mano>dhamma). 2. (metaphysically) as the representative of sensory or material existence: (a) universally as forming the corporeal stratum in the world of appearance or form (r¬pa- bhava) as compared with the incorporeal (ar¬pa-bhava), being itself above, and yet including the k¤ma-bhava. (The k¤mabhava is a subdivision of r¬pabhava, which has got raised into a third main division.) This triad is also found in combns with loka or dh¤tu. A similar sequence r¬pa ar¬pa and nirodha (i. e. nibb¤na) in old verses. On indriya-r¬pa "faculty as form" see indriya. -- (b) individually in the sphere of sa¸s¤ra as one (i. e. the material quality) of the substrata of sensory individual existence or the khandhas. They are the 5: r¬pa-kkhandha, vedan¤-, sa¾¾¤-, sankh¤r¤-, vi¾¾¤¼a-; otherwise called r¬p'¬p¤d¤na-kkhandha etc. (e. g. D III.223, 278; Vism 443). See khandha II. B. -- In this property r¬pa consists of 28 subdivisions, viz. the 4 (great) dh¤t¬s (mah¤bh¬t¤ni or else bh¬ta-r¬pa primary matter) and 24 up¤d¤r¬p¤ni; the 24 consist of: cakkhu, sota, gh¤na, jivh¤, k¤ya, r¬pa, sadda, gandha, rasa, itthindriya, purisindriya, j¨vitindriya, hadaya vatthu, k¤ya-vi¾¾atti, vac¨-vi¾¾atti, ¤k¤sa-dh¤tu, (r¬passa) lahut¤ mudut¤ kamma¾¾at¤, upacaya santati jarat¤ aniccat¤, kaba²ink¤r' --¤h¤ra;...: c¤tu-mah¤bh¬tikaµ r¬paµ catunnaµ ca mah¤bh¬t¤naµ up¤d¤ya r¬passa pa¾¾atti. The r¬pakkhandha shares with the others the qualities of soullessness, evanescence and ill (anatt¤, anicca, dukkha). -- (c) in the making up of the individuality as such (n¤ma-r¬pa), where in contrast with n¤ma (as abstract, logical, invisible or mind-factor) r¬pa represents the visible (material) factor, resembling k¤ya (cp. phrase n¤ma-k¤ya in same sense). The foll. are current defns of n¤ma-r¬pa: n¤ma-(k¤ya)=vedan¤, sa¾¾¤, cetan¤, phassa, manasik¤ra (otherwise citta-sankh¤r¤), r¬pa(-k¤ya)=catt¤ro mah¤-bh¬t¤ catunnaµ m-bh¬t¤naµ up¤d¤ya r¬paµ (otherwise k¤ya-sankh¤r¤) S II.4. See also under paÂicca-samupp¤da