STUDY OF RPA FROM PRACTICAL

POINT OF VIEW



BY
DAW SANTAGAVESI
2 MBHN (Mya)-10
Second year of Master of Arts (M.A.)





Department of Abhidhamma
Faculty of Pariyatti
International Theravda Buddhist Missionary University
Yangon, Myanmar
April, 2008
i
Abstract
The Buddha says that without knowledge of materiality, the bhikkhu is
incapable of growth, increase, and fulfilment in this Dhamma and Vinaya in
Mahgoplaka Sutta.
The purpose of the ultimate analysis is to see things as they really are. If one
can not see things as they really are, he will think the aggregates of r|pa and nma
as an individual or I or atta. This is wrong view, sakkya-dihi. In fact, all sorts
of troubles and miseries spring up from this wrong view. The beings have to wander
for aeons of time in the sasra because of sakkyadihi.
Sakkyadihi that can couple with bad kamma causes to throw one down to
the lower abodes (apyas) once and again. According to Buddhas teachings, to get
rid of sakkya-dihi is most important and most urgent. It is as urgent as putting out
the fire on ones head when ones head is on fire and as removing the spear and
treating the wound on ones chest when the chest is impaled by a spear.
This dissertation provides one who wants to know about the nature of r|pa
and how to practise r|pa systematically based on Abhidhamma. The primary
purpose of this dissertation is so that to understand the way of analysing r|pa in
each r|pa-kalpa. This dissertation covers both theory and practical method of r|pa
(dhtukamahna).
Accordingly the researcher suggests that the study of theory alone is not
enough to thoroughly comprehend r|pa. Not only the theory but the practice of r|pa
is also necessary in order to thoroughly comprehend r|pa.
ii
Abbreviation

A A~guttara Nikya
AA A~guttara Nikya Ahakath
AbhiA II Vibha~ga Ahakath
Abhi.VIII Pahna Pi
Abhis. Abhidhammatthasa~gaha k
Dhs A Dhamma Sa~ga Ahakath
CSCD Chaha Sa~gyan CD
D Dgha Nikya
Dh Dhammapada
M Majjhima Nikya
MA.I. M|lapasahakath
M.II Majjhimapasa Pi
M.III Uparipasa Pi
Mi-P Milindapaha
S Sayuttanikya
SA Sayuttanikya Ahakath
SA.I Sagthvagga Ahakath, Sayuttanikya
SA.II Khandhavagga Ahakath, Sayuttanikya
S.I. Nidnavagga Sayutta Pi
Vis Visuddhimagga
Vis Visuddhimagga k
iii
List of Tables

Table 1 The 28 Material Phenomena (page 7)
Table 2 How Matter is born by Nutriment (page 28)
Table 3 The Basic Elements of the Eye (page 55)
Table 4 The Basic Elements of the Body (page 56)

Table 5 The Basic Elements of the Heart (page 57)


CONTENTS
Page
Abstract i
Abbreviation ii
List of Tables iv
CHAPTER I: INTRODUCTION
1.1. The Outline of This Research 2
1.2. What is R|pa (Life-span and Size) 3
1.3. Twenty Eight Kinds of R|pa 6
1.4. Three Types of R|pa-Kalpa 11
CHAPTER II: FUNDAMENTAL PRINCIPLES OF STUDYING RPA
2.1. Materialitys Four Types of Origin 23
2.2. How to Develop Four Elements Meditation 29
2.3. Ten Ways to Develop Concentration 35
CHAPTER III: ANALYSIS OF RPA
3.1. How to See Ultimate Materiality 38
3.2. How to Analyse the R|pa-Kalpa 39
3.3. How to Analyse Each Sense Organ 44
CHAPTER IV:
THE WAYS OF SEEING PRODUCED MATERIALITY BY THREE CAUSES
4.1. How to See Consciousness-Produced Materiality 50
4.2. How to See Temperature-Produced Materiality 50
4.3. How to See Nutriment-Produced Materiality 51
Conclusion 59
Bibliography 61



CHAPTER I
INTRODUCTION
In the place of studying r|pa it is impossible without knowing about
Abhidhamma. Since the materiality called Kalala or clear fluid arise together with
birth consciousness, one should understand the course of arising and ceasing of the
material body through ones life. The Abhidhamma Piaka, one of the three
collections (tipiaka), is an exposition of ultimate realities in detail. Abhidhamma is
the higher teaching of the Buddha. Why? It is because all Dhammas are fully
classified and explained by the Buddha in Abhidhamma. It is the precious teaching of
Buddhas unimpeded omniscient knowledge (sabbauta-aa), acquired through a
long period of four incalculable (asa~kheyya) and one hundred thousand aeons
(kappas).
The study of Abhidhamma helps us to understand the ultimate reality of
mind-and-matter, which makes up this so-called being, is minutely defined into the
process of its momentary arising and passing away, dependent on causes and
conditions. Nothing is exception causes and conditions. Thus, the study of
Abhidhamma also helps to get rid of sakkya-dihi, the illusion of I or a permanent
self.
According to the Abhidhamma philosophy, there are two types of truth
1
:
Conventional Truth (sammuti sacca) and Ultimate Truth (paramattha sacca).
Comment [S1]: 1.1.The Outline of
This Research
1.2. What is Rpa
1.3. Twenty Eight Kinds of Materilities
1.4. Three Types of R|pa-Kalpa

2
Conventional truth, it is so called paatti in Abhidhamma, refers to ordinary
conceptual thought and the conventional modes of expression (vohra). Ultimate
truth, it
is so called paramattha in Abhidhamma, means the real essence, being constant,
steadfast and unchanging. The Ultimates are free from bias or partiality, and they
always manifest by themselves on their own intrinsic nature. Hence the word
paramattha is derived from parama = ultimate and attha = reality.
Paattis or Conventional Truths
2
, though they seem to exist, do not really
exist. What are the paattis? Paattis are the names of living things and non-living
things. Not only the names man, dog, table, house, etc. are paattis but the man,
the dog, the table, the house, etc., are also paattis.
Paramatthas or Ultimate Realities
3
cannot be changed into another thing or
divided up into other things. It can neither be created nor destroyed by man. It really
exists in nature and it holds on its characteristics till it perishes.
Tattha vuttbhidhammatth, catudh paramatthato.
Citta cetasika r|pa, nibbnamiti sabbath.
4

In Abhidhamm there are four paramatthas or ultimate realities. They are
consciousness (citta), mental factors (cetasikas), matter (r|pa), and Nibbna.
1.1. The Outline of This Research
Regarding the issue of studying of r|pa, especially it is presented based on
Abhidhamma. This dissertation is described with four chapters in total with reference
to Theravda Canonical Texts. Chapter 1 is purposed to deal with what should be
known of R|pa, i.e., what is r|pa, twenty eight kinds of materialities and three types
3
of r|pa-kalpas. Chapter 2 explores about the origins of materiality, how to develop
four elements meditation and ten ways to develop concentration. Chapter 3 focuses
on about how to see ultimate materiality, analyse the r|pa-kalpas and analyse each
sense organ. Chapter 4 emphasizes how to see consciousness-produced materiality,
temperature-produced materiality and nutriment-produced materiality.
The aim of this presentation is to enhance clear understanding about the r|pa.
We, now, have great opportunity to make an effort to liberate from lives after death
by breaking round cycles of sasra.
There will be described about what is r|pa in detail in the following.
1.2. What is R|pa
R|pa is translated as matter, materiality, corporeality, body, form or the third
ultimate reality, etc., but none is exact. Matter is the nearest equivalent to judge from
the various aspects of r|pa.
5

Tattha kinti kraapucch; kena kraen r|pa vaetha, kena
kraena ta r|pa nmti attho. Ruppatti ettha itti krauddeso.
Yasm ruppati tasm r|panti vuccatti attho. Ruppatti kuppati
ghayati piyati bhijjatti attho. Eva imin ettakena hnena
ruppanahena r|pa vutta. Puppanalakkhaena r|pantipi vattu
vuati. Ruppanalakkhaaheta
6
.
Why materiality is called r|pa in pi? It is materiality because of being
molested (ruppanahena). Whereby is it molested? It is molested by cold, by heat, by
hunger, by thirst, by gadflies and flies and wind, sun, and creeping things. It is
molested, which means to be changed, deformed, disturbed, oppressed and broken;
4
that is why it is called materiality.
7
For instance, in a cold climate, skin cracks and the
color changes; catch cold and fall ill. In a hot climate, skin gets inflamed and
reddened; get burns, scolds and sunstroke. In hunger because of weakness of nutritive
essence, the body becomes weak and fatigued.
8
These are some examples of the
changing nature of r|pa (matter).
There is a verse regarding with r|pa preached by the Buddha in Dhammapada
thus: This body is worn out with age, it is the seat of sickness, and it is subject to
decay. This putrid body disintegrates; life, indeed, ends in death.
9

The life-span of R|pa
The life-span of r|pa or corporeality is 17 times longer than that of citta. So
the life-span of r|pa is equal to 17 cittakkhaas or consciousness-moment or 17x3 =
51 khaas or sub-moments. Citta arise and dissolve in the order of one thousand
billion times per second.
10
If one thousand billion times are divided into 17 is the
life-span of r|pa.
So r|pa arises and dissolves at a tremendous rate of more than 58 billion
times per wink or per snap of the fingers. There are also three distinct features in the
life-time of a r|pa. These are the arising, the existence, and the dissolution. The
arising and the dissolution of r|pa last for one sub-moment each just like those of the
citta. So the existence of r|pa lasts for 49 sub-moments, and while it lasts, other r|pa
particles (r|pa-kalpas) keep on arising at every sub-moment. Consequently billions
of r|pa particles have the chance to combine with one another giving rise to large
masses of r|pa which are visible to the naked eye.

5
Size of R|pa Kalpa
The size of r|pa kalpa is described in the commentary of Vibha~ga
11
. The
dust we see in the wind when car or cart drives is so called rathareu minute particle.
If one rathareu is divided into 36, it is known as one tajjr minute particle which is
dust we see in the sun shine. Again if one tajjr is divided into 36, it is called au
minute particle which can see only with microscope. If one au is divided into 36, it
is known as one paramu minute particle which cannot see even with microscope.
The size of one r|pa kalpa is the same with the size of one paramu minute particle
estimately. R|pa kalpa can be seen only with the bright light which appears because
of Devine Eye Knowledge (Dibbacakkhu a). It however can be seen with the very
powerful light appeared because of samdhi.
Matter does not arise singly, but in a group called r|pa kalpa or sub-atomic
particles. R|pa kalpa means corporeal group, material unit, designates a
combination of several physical phenomena constituting a temporary unity
12
. Each
r|pa kalpa consists of a minimum of eight materialities of earth element, water
element, fire element, wind element, colour, smell, taste and nutritive essence known
as pure octad-kalpa. These eight are inseparable. All materialities in a group arise
together and cease together. Their occurance depends on the four primary
materialities. So they have the same common base.
13

One who wants to practise vipassan, it is so important to understand the
nature of mind and materiality. This dissertation because emphasize only r|pa, keep
on discussion about only r|pa. Why is it so important to understand materiality? In
6
the Mahgoplaka Sutta, the Buddha explains the knowledge of materiality that is
necessary for a bhikkhu to progress in the Dhamma and Vinaya:
How does a bhikkhu have knowledge of form? Here a bhikkhu
understands as it really is thus: All material form of whatever
kind consists of the four great elements and material form derived
from the four great elements. That is how a bhikkhu has
knowledge of form.
14

And The Buddha says that without this knowledge, the bhikkhu is incapable
of growth, increase, and fulfilment in this Dhamma and Vinaya.
15
This means one
who wants to increase in Dhamma, he need to know and see all twenty-eight types of
materiality: four great elements and twenty-four derived materialities.
1.3. Twenty Eight Kinds of Materilities
There are twenty-eight types of material phenomena, which are briefly
comprised in two general categories: the four great elements and twenty-four
material phenomena derived from the four great elements. The four great elements
(Mahbh|ta) are the primary material elements: earth, water, fire and wind. These are
fundamental constituents of matter which are inseparable. Derived material
phenomena (Updya R|pa) are material phenomena derived from, or dependent
upon, the four great elements. These are twenty-four in number. The great elements
may be compared to the earth, the derivative phenomena to trees and bushes that
grow in dependence on the earth.
16

All these twenty-four types of material phenomena are distributed into eleven
general classes. Seven of these classes are called concretely produced matter
7
(nipphannar|pa) and the other four classes, being more abstract in nature, are called
non-concretely produced matter (anipphannar|pa) enumerated in the following
table.
17

Table 1: The 28 Material Phenomena
Concretely Produced Matter (18) Non-Concrete Matter (10)
(Nipphannar|pa R|pa) (Anipphanna R|pa)

I. Great Elements VIII. Limiting Phenomenon
1. Earth element 19. Space element
2. Water element IX. Communicating Phenomena
3. Fire element 20. Bodily intimation
4. Wind element 21. Verbal intimation
II. Sensitive Phenomena X. Mutable Phenomena
5. Eye-sensitivity 22. Lightness
6. Ear-sensitivity 23. Malleability
7. Nose-sensitivity 24. Wieldiness
8. Tongue-sensitivity (plus two intimation)

9. Body-sensitivity XI. Characteristics of Matter
III. Objective Phenomena 25. Production
10. Visible form 26. Continuity
11. Sound 27. Decay
12. Smell 28. Impermanence
13. Taste
*Tangibility (= 3 elements:
Earth, fire, air)
IV. Sexual Phenomena
14. Femininity
15. Masculinity
V. Heart Phenomenon
16. Heart-base
VI. Life Phenomenon
17. Life-faculty
VII. Nutritional Phenomenon
18. Nutriment



8
Eighteen Concretely Produced Matters
These eighteen kinds of material phenomena are called concretely produced
matters because they possess intrinsic nature and real characteristics, suitable for
contemplation by insight. These are divided into seven classes.
18

(1) Four Great Elements
(2) Five Sensitive Material Phenomena
(3) Five Objective Material Phenomena
(4) Material Phenomena of Sex
(5) Material Phenomenon of the Heart (Heart-base)
(6) Material Phenomenon of Life (Life-faculty)
(7) Material Phenomenon of Nutriment (Nutritive Essence)
(1) Four Great Elements
The four great elements are earth element, water element, fire element and
wind element.
Earth Element (Pathav Dhtu)
The earth element is so called pathav dhtu because it is like the earth. The
earth is the basis for trees, mountains and so on to exist. In the same way pathav
dhtu is the basis for other dependent material properties. The word pathav comes
from a root meaning to expand or spread out, and thus the earth element represents
the principle of extension. The main characteristic of earth element is hardness, but
it also includes roughness, heaviness, softness, smoothness and lightness. Its function
is to act as a foundation for the other coexisting materialities in its own kalpa. It is
9
manifested as receiving coexisting materialities in its own kalpa. Its proximate cause
is the other three great primary elements in its own kalpa.
19

Water Element (po Dhtu)
The water element, or fluidity, is the material factor that makes different
particles of matter within one kalpa cohere or hold together, thereby preventing
them from being scattered about. Water element has the characteristic of flowing or
trickling or oozing. Its function is to intensify the coexisting materialities in its own
kalpa. It is manifested as the holding together or cohesion of material phenomena in
its own kalpa. Its proximate cause is the other three great primary elements in its
own kalpa.
20

When water element is less, it coheres; when it is excessive, it flows. This can
be tested by pouring water into flour. When water is less, the flour coheres. If more
water is added, the flour flows.
Fire Element (Tejo Dhtu)
Fire element has the characteristic
21
of heat or coldness. Its function is to
mature or ripen other material phenomena in its own kalpa. The liveliness of all
beings and plants is preserved by this fire element. It is manifested as a continuous
supply of softness. Just like an iron bar becomes soft when continuously heated up by
fire. The fruits continuously turn to softness after ripening. These are merely
manifestations of fire element. Its proximate cause is the other three great primary
elements in its own kalpa.
There are four internal fire elements
22
of the body, namely, heat that warms
the body (Santappana Tejo), heat that causes maturing and aging (Jiraa Tejo), heat of
10
fever (ha Tejo) and digestive heat (Pcaka Tejo). We sometimes have indigestion
because of weak digestive fire. The worried person ages faster because of excessive
fire element.
Wind Element (Vyo Dhtu)
Wind element has the characteristic of distending or supporting the
coexisting material phenomena in its own kalpa. Its function is to cause pushing in
the other material phenomena. It is manifested as conveying to other places. Its
proximate cause is the other three great primary elements in its own kalpa.
23

We are able to sit erect because of the supporting, which is characteristic of
the wind element. One can be experienced wind element as tangible pressure.
24

In our body there are six types of wind
25
:
1) Up-going winds (Uddha~gama Wt).
2) Down-going winds (Adhogama Wt).
3) Winds in the belly (Kucchisaya Wt).
4) Winds in the bowels (Kohsaya Wt).
5) Winds that move through the limbs (A~gama~gnusrino Wt).
6) In-breath and out-breath (Asssapassso Wt).
(2) Five Sensitive Material Phenomena (Pasdar|pa)
There are five sensitive parts
26
of the sense organs, produced by past kamma
in the body, which can receive the corresponding sense object. They are
eye-sensitivity, ear-sensitivity, nose-sensitivity, tongue-sensitivity, and
body-sensitivity.
11
Eye-sensitivity (cakkhu-pasda) is the sensitive substance in the retina that
registers colour or light. It serves as physical base for eye-consciousness. The
impingement of colour to eye sensitivity gives rise to eye consciousness.
Eye-sensitivity is found in eye-decad kalpa.
Ear-sensitivity (sota-pasda) is the sensitive substance found inside the ear
hole that registers sound. It serves as physical base for ear consciousness. The
impingement of sound to ear sensitivity gives rise to ear consciousness.
Ear-sensitivity is found in ear-decad kalpa.
Nose-sensitivity (ghna-pasda) takes smell as object. Nose sensitivity is the
sensitive substance found inside the nose that registers smell. It serves as physical
base for nose consciousness. The impingement of smell to nose sensitivity gives rise
to nose consciousness. Nose-sensitivity is found in nose-decad kalpa.

Tongue-sensitivity (jivh-pasda) is the sensitive substance found diffused
over the tongue that registers taste. It serves as physical base for tongue
consciousness. The impingement of taste to tongue sensitivity gives rise to tongue
consciousness. Tongue-sensitivity is found in tongue-decad kalpa.
Body-sensitivity (kya-pasda) extends all over the body that is sensitive to
touch or tangible objects (earth, fire and air element). One experiences softness,
hardness, heaviness, lightness, roughness, smoothness, warmth, cold, pressure,
supporting, owing to body sensitivity. It serves as physical base for body
consciousness. The impingement of tangible object to body sensitivity gives rise to
12
body consciousness. Body-sensitivity is found in body-decad kalpa all over the
body.
The eyes characteristic is sensitivity of the primary elements springing from a
desire to see. Its function is to pick up a visible datum as object. It is manifested as
the foundation of eye-consciousness. Its proximate cause is the primary elements
born of kamma springing from a desire to see.
27
So is the same with the ear, the nose,
the tongue, and the body should be similarly understood, with appropriate
substitutions.
The five types of sense consciousness arise dependent on these five
sensitivities, respectively. Their relation is the relation of dependence (nissaya
paccayo)
28
. When various colours or lights impinge eye-sensitivity, the
eye-consciousness which sees that visible object, arises and vanishes.
(3) Five Objective Material Phenomena (Gocarar|pa)
There are five objective material phenomena, namely visible object (colour),
sound, smell, taste, and tangible object (touch). Tangible objects are the three
elements of earth, fire, and wind. They can be felt as hard, soft, heat, cold, and
pressure. Water element is excluded since it cannot be felt by the sense of touch.
29

These five sense objects have the characteristic of impingement on the sense
bases. Their function is to be the objects of sense consciousness. They are manifested
as the resort of the respective sense consciousness. Their approximate cause is the
four great elements in its own kalpa
30
.


13
(4) Material Phenomena of Sex (Bhvar|pa)
There are two sexual phenomena of femininity and masculinity. Only one of
the sexual phenomena exists in each sex-materiality decad-kalpa. These faculties
have, respectively, the characteristic of the female sex and of the male sex. Their
function is to show femininity and masculinity. They are manifested as the reason for
the mark, sign, work and ways of the female and of the male; that is, for the sexual
structure of the body, for its feminine or masculine features, for the typical feminine
or masculine occupations, and for the typical feminine or masculine deportment.
Their approximate cause is the four great primary elements in its own kalpa.
31

The eight inseparable elements, life faculty and sexual phenomenon form a
sex-materiality decad-kalpa. They are found pervading the whole body, from head
to toes.
(5) Material Phenomenon of the Heart (Heart-base) (Hadayar|pa)
The eight inseparable kalpa, life faculty and heart-base form a heart-base
decad-kalpa. Billions of heart-base decad-kalpas are found in the blood inside the
heart. The heart-base has the characteristic of being the material support for the mind
element and the mind-consciousness element with the exception of the five types of
sense consciousness. Each consciousness arises dependent on only one heart-base in
each heart-base decad-kalpa. Their relation is the relation of dependence
32
(nissaya
paccayo). Its function is to uphold them. It is manifested as the carrying of these
elements. Its approximate cause is the four great primary elements in its own
kalpa
33
.

14
(6) Material Phenomenon of Life (Life-faculty) (Jvitar|pa)
The eight inseparable elements and life faculty form a life nonad-kalpa. Just
as there is a vital force in mental factors, so there is a vital material force called
life-faculty, giving life to a being. The life-faculty has the characteristic of
maintaining the conascent kinds of matter at the static moment. Its function is to
make them occur from arising until passing away. It is manifested as the
establishment of their presence. Its approximate cause is the four great primary
elements in its own kalpa that are to be maintained.
34
Life-faculty element maintains
only kamma-produced materiality such as eye, ear, nose, tongue, body, sex and
heart-base decad-kalpa. Without life-faculty, the body becomes a corpse.
(7) Material Phenomenon of Nutriment (Nutritive Essence) (oj)
Nutritive essence exists in every kalpa which forms the basic eight
inseparable elements, or pure octad-kalpa, (earth, water, fire, and wind elements,
colour, smell, taste and nutritive essence). Edible food (kabakrhra) has the
characteristic of nutritive essence (oj), that is, the nutritional substance contained in
gross edible food. Its function is to sustain the physical body. It is manifested as the
fortifying of the body. Its approximate cause is gross edible food, which is the base
of nutritive essence.
35

Ten Non-Concretely Produced Matters
The types of matter in groups (8)-(11) are called non-concretely produced
matter (anipphanar|pa) because they do not arise directly from the four main causes
of matter but exist as attributes of concretely produced matter. Therefore they are not
15
included among the ultimate realities and are not the objects of vipassan.
36
They are
divided into four classes.
(8) Space Element (ksa dhtu)
There is space that delimits or separates r|pa kalpas, enabling them to be
perceived as distinct. Just like when eggs are put together, there is space in between
them, and similarly there is space in between r|pa kalpas that delimits them.
37
The
space element has the characteristic of delimiting matter. Its function is to display the
boundaries of matter. It is manifested as the confines of matter. Its approximate cause
is the matter delimited.
38


Space element
between
r|pa kalpas


(9) Intimating Material Phenomena (viattir|pa)
There are two intimating material phenomena: bodily intimation and verbal
intimation. The former has the characteristic of the mode and the alteration in the
consciousness-originated wind element in which wind element predominant that
causes the occurence of moving forward, etc., this mode and alteration are a
condition for the stiffening upholding and moving of the conascent material body.
For instance, when you want to come close to someone, with that intention in mind,
many r|pa kalpas called matter-produced-by-consciousness are produced, and they
pervade all over the body. The wind element in each kalpa of consciousness-born
16
matter arises together successively, causing matter to move from one place to
another. Thus, the body moves forward and the intentions are revealed.
The latter has the characteristic of the mode and the alteration in the
consciousness-originated earth element that causes that occurence of speech utterance,
this mode and alteration are a condition for the knocking together of the vocal
apparatus. For example, When one has the intention to speak, many
consciousness-born matter arise depend on the heart-base and pervade all over the
body. The earth element in the consciousness-born matter when reaching the throat,
collide with earth element born by kamma that causes the occurrence of speech, thus
ones verbal intentions are revealed.
Both have the function of displaying intention. They are manifested,
respectively, as a cause of bodily movement and of verbal expression. Their
approximate causes are, respectively, the wind element and the earth element born of
consciousness
39
.
(10) Mutable Phenomena (vikrar|pa)
This category comprises special manifestation of concretely produced matter.
It includes the two types of intimation and three other material phenomena: lightness,
malleability, and wieldiness
40
. These three must arise together.
Among these, lightness (lahut) has the characteristic of non-slowness of
real materiality produced by consciousness, temperature or nutritive-essence. Its
function is to dispel heaviness of those three types of materiality. It is manifested as
light transformability. Its approximate cause is those three types of light materiality.
17
Malleability has the characteristic of non-rigidity of real materiality
produced by consciousness, temperature or nutritive-essence. Its function is to dispel
rigidity of those three types of materiality. It is manifested as non-opposition to any
kind of action. Its approximate cause is those three types of malleable materiality.
Wieldiness has the characteristic of wieldiness that is favourable to bodily
action. Its function is to dispel unwieldiness. It is manifested as non-weakness of
materiality. Its approximate cause is wieldy materiality
41
.
(11) Characteristics of Matter (lakkhaar|pa)
There are four characteristics of matter, namely production (upacaya),
continuity (santati), decay (jarat), and impermanence (aniccat).
Production is the first arising of a material process. Continuity is the repeated
genesis of material phenomena in the same material process. For example, the arising
of the body, sex and heart groups at conception is production, while the subsequent
arising of those same material groups throughout life is continuity
42
.
Production of materiality has the characteristic of setting up beginning from
the first stage of foetus formation until the completed state of all the physical
faculties. Its function is to make material instances emerge for the first time. It is
manifested as launching or as the completed state of the real materiality. Its
approximate cause is materiality produced
43
.
Continuity of materiality has the characteristic of occurrence beginning from
completed state of the faculties. Its function is to anchor. It is manifested as
non-interruption. Its approximate cause is materiality that is to be anchored
44
.
18
Decay has the characteristic of the maturing or aging or ripening of material
phenomena. Its function is to lead them on towards their termination. It is manifested
as loss of newness without loss of being. Its approximate cause is materiality that is
maturing, decaying or ripening
45
.
Impermanence has the characteristic of the complete breaking up of material
phenomena. Its function is to make them subside. It is manifested as destruction and
falling away. Its approximate cause is materiality that is completely breaking up
46
.
These all are twenty-eight kinds of materiality in theory. They will be further
discussed from the practical point of view.
Firstly four-element meditation (catu-dhtu vavahna), which is discerning
the elements (dhtu) of materiality (r|pa) will be discussed. Materiality is the first of
the five aggregates of clinging. In the world of five aggregates (pacavokra),
mentality depends on materiality, which means that consciousnesses arise dependent
on their respective material base.
To see this, one needs to see the individual elements that comprise materiality,
which means he needs first to penetrate to the sub-atomic particles called
r|pa-kalpas. He needs to see that materiality is nothing except these r|pa-kalpas.
But they are not ultimate reality yet. To penetrate to ultimate reality, he needs to see
individual elements (dhtu) in individual type of r|pa-kalpas: only then he can see
what materiality really is. But, before explaining the meditation, the different types of
r|pa-kalpa and their elements should be discussed firstly, in order that it may be
easier for one to understand the profound meditation that is four-element meditation
(catu-dhtu vavahna).
19
1.4. Three Types of R|pa-Kalpa
As mentioned before, materiality is nothing except r|pa-kalpas, and there are
basically three types of r|pa-kalpa: octad-kalpas (ahaka), nonad-kalpas (navaka),
and decad-kalpas (dasaka).
Generally speaking, the materiality of everybody is composed of these three
types of r|pa-kalpa mixed together in different ways. The first type of r|pa-kalpa
comprises the four great elements (mahbh|ta), and four elements of derived
materiality (upd r|pa); in total eight elements: earth, water, fire, wind, colour,
odour, flavour and nutritive essence. This type of r|pa-kalpa is called an
octad-kalpa (ahaka kalpa), and because nutritive essence is the eighth, it is also
called a nutritive essence octad-kalpa (ojahamaka kalpa). They are found
throughout the body, are opaque materiality (napasda r|pa), and are inanimate,
without life.
The second type of r|pa-kalpa comprises the basic eight elements and a
ninth, life-faculty (jvitindriya). This type of r|pa-kalpa is called a nonad-kalpa (na-
vaka), and because it has life-faculty as the ninth, it is also called a life nonad-kalpa
(jvita navaka-kalpa). They are found throughout the body and are also opaque.
They are animate because they have life-faculty.

Earth element Earth element
Water Water
Fire Fire
Wind Wind
Colour Colour
Smell Smell
Taste Taste
Nutritive Essence NutritiveEssence
Life Faculty

Octad-Kalpa Life Nonad-Kalpa
20
The third type of r|pa-kalpa comprises the basic eight elements, life-faculty
as the ninth, and a tenth. This type of r|pa-kalpa is called a decad-kalpa (dasaka).
There are three types of decad-kalpa:
1. Eye-, ear-, nose-, tongue-, and body decad-kalpas (cakkhu-, sota-, ghna-, jivh-,
kya dasaka-kalpa): are found in the respective organ. Their tenth element are
eye-, ear-, nose-, tongue-, and body transparent-element (pasda r|pa), is the
respective sense-base. The five material sense-bases (vatthu) are also the five
material sense-doors (dvra).
2. Heart decad-kalpas (hadaya dasaka-kalpa): are found in the blood in the heart.
Their tenth, the opaque-element, is the heart-base (hadaya-vatthu).
Whenever an object strikes upon one of the five sense-doors, it strikes the
sixth sense-door (the mind-door, bhava~ga) at the same time. For example, when a
colour-object strikes upon the eye-door, it strikes upon the transparent, tenth element
of an eye decad-kalpa, and upon the mind-door (bhava~ga) at the same time, and the
mind-door is based on heart base, tenth element of a heart decad-kalpa. The colour
object is known first by a mind-consciousness, second by an eye-consciousness, and
is then known by further mind-consciousnesses. Apart from the objects that also
strike the five sense-doors, there are also objects that strike the mind-door (bhava~ga)
alone: they are the six types of dhamma objects.
3. Sex decad-kalpas (bhva dasaka-kalpa): are found throughout the body. Their
tenth, the opaque-element, is sex materiality (bhva), which is of two types: male
sex-materiality (purisa bhva) and female sex-materiality (itthi bhva).
21

Earth Element Earth Element Earth Element
Water Water Water
Fire Fire Fire
Wind Wind Wind
Colour Colour Colour
Smell Smell Smell
Taste Taste Taste
Nutritive Essence Nutritive Essence Nutritive Essence
LifeFaculty LifeFaculty LifeFaculty
Eye Sensitivity Heart Base Sex Materiality

Eye Dacad kalpa Heart Dacad kalpa Sex Decad kalpa

It is because their tenth element is transparent that eye-, ear-, nose-, tongue-,
and body decad-kalpas are transparent. All other types of r|pa-kalpas are without
the transparent element, which is why they are opaque, as, for example, sex- and
heart decad-kalpas just discussed.
And then meditator should know about the origin of materiality. It is
described in the next chapter.






22

Endnotes

1
Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p.25.
2
Dr. Mehm Tin Mon, The Essence of Buddha Abhidhamma, p. 11.
3
Ibid, p.13.
4
Abhis., p. 1, CSCD.
5
Dr. Mehm Tin Mon, The Essence of Buddha Abhidhamma, p. 224.
6
AbhiA. II, i, p.3, CSCD.
7
Bhikkhu amoli, The Dispeller of Delusion, p.3.
8
Ashin Janakbhivasa Sayadaw, Abhidhamma in Daily Life, Translated and Edited by U Ko Lay,
p.251.
9
Daw Mya Tin, Dh, Verse.148, p.52.
10
SA.II.I.x.3, p.293, CSCD.
11
Bhikkhu amoli, The Dispeller of Delusion, p. 67.
12
Nyanatiloka, Buddhist Dictionary, p. 149.
13
Nrada Thera, A Manual of Abhidhammattha-Sangaha, pp. 26-27.
14
Bhikkhu amoli, The Middle Length Discourses of the Buddha, p.316.
15
Ibid, p.315.
16
Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p. 235.
17
Ibid, p.236.
18
Ibid, pp. 237-238.
19
DhsA, p.368, CSCD.
20
Ibid, p.368.
21
Ibid, p.368.
22
Bhikkhu amoli, The Middle Length Discourses of the Buddha, p.528.
23
DhsA, p.368, CSCD.
24
Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p. 238.
25
Bhikkhu amoli, The Middle Length Discourses of the Buddha, p.529.
26
Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p. 238.
27
Dhs.A, p.349, CSCD.
28
Abhi.VIII, p.5, CSCD.
29
Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p. 239.
30
Dhs.A, p.355, CSCD.
31
Dhs.A, p.358, CSCD.
32
Abhi.VIII, p.5, CSCD.
33
Vis.II, p.77, CSCD.
34
Dhs.A, p.359, CSCD.
35
Dhs.A, p.368, CSCD.
36
Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p. 241.
37
Ibid, p.241.
38
Dhs.A, p.362, CSCD.
39
Vis.II, p.78, CSCD.
40
Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p. 241.
41
Dhs.A, p.362, CSCD.
42
Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p. 242.
43
Dhs.A, p.364, CSCD.
44
Ibid, p,364, CSCD.
45
Ibid, p,365, CSCD.
46
Ibid, p.365, CSCD.

23



CHAPTER II
FUNDAMENTAL PRINCIPLES OF STUDYING RPA
2.1. Materialitys Four Types of Origin
Materiality has one of four origins: kamma, consciousness, temperature and
nutriment, which means everybody has four types of materiality:
1
Kamma-produced
materiality (kammaja r|pa), Consciousness-produced materiality (cittaja r|pa),
Temperature-produced materiality (utuja r|pa) and Nutriment-produced materiality
(hraja r|pa).
Now each of the four types of origin for materiality will be further discussed.
Kamma-Produced Materiality
Kamma-produced materiality (kammaja r|pa) comprises life nonad-kalpas,
and decad-kalpas: eye-, ear-, nose-, tongue-, body-, heart- and sex decad-kalpas.
Having life-faculty, they are animate. Their nutritive essence (oj) is kamma-pro-
duced (kammaja oj).
Kamma here refers to volition (cetan) in wholesome and unwholesome
consciousness did in the past. The twenty-five kinds of kamma that produce material
phenomena are the volitions of the twelve unwholesome cittas, the eight great
wholesome cittas, and the five fine-material wholesome cittas. The volitions of the
immaterial wholesome cittas generate rebirth in the immaterial plane and thus cannot
produce kamma-produced materiality.
Comment [S1]: 2.1. Materiality's
Four Types of Origin
2.2. How to Develop Four-Elements
Meditation
2.3. The Ten Ways to Develop
Concentration

24
Kamma produces material phenomena at each sub-moment among the three
sub-moments of consciousness arising, presence, and dissolution starting with
the arising sub-moment of the rebirth-linking consciousness up to the seventeenth
mind-moment preceding the death consciousness. It is the foundation of all other
materiality. Eighteen kinds of material phenomena are produced by kamma: the eight
inseparables; the five sensitivities; the two sex faculties; the life faculty; the
heart-base; and space. Of these, nine kinds the eight faculties and the heart-base
arise exclusively from kamma. The other nine kinds arise from kamma only when
they occur in the kamma-born groups; otherwise they originate from the other
causes.
2

Consciousness-Produced materiality
Consciousness-produced materiality (cittaja r|pa) comprises octad-kalpas.
Their nutritive essence is consciousness-produced (cittaja oj), and is produced only
by consciousnesses that arise dependent on the heart-base. All consciousnesses that
arise dependent on the heart-base produce consciousness-produced materiality apart
from the rebirth-linking consciousness.
The seventy-five types of consciousness, excluding the immaterial sphere
resultants and the tenfold sense consciousness, produce consciousness-produced
materiality beginning with the arising moment of the first bhava~ga citta immediately
after the rebirth consciousness. The tenfold sense consciousness lacks the power to
produce matter, and the four immaterial resultants cannot do so since they arise only
in the immaterial realms.
25
According to the commentators mental phenomena are strongest at the
moment of arising, material phenomena strongest at the moment of presence.
Consciousness therefore produces matter only at its arising moment, when it is
strongest.
3

An example is anger and worry. Both of Anger and worry are hatred (dosa),
and a hatred consciousness produces consciousness-produced materiality with
predominant fire-element. That is why, when we are angry or worried, we get hot.
Another example is bodily movement: moving the limbs and body forwards
and backwards, up and down. For example, when we walk, the mind is directed at the
leg and foot. That intention produces consciousness-produced materiality in the leg
and foot, and throughout the body: it has predominant wind-element. Just as wind
carries objects along, so too the wind-element carries the limbs and body along. A
long series of different consciousness-produced r|pa-kalpas being produced in
different places gives rise to the movement. The consciousness-produced
r|pa-kalpas that arise at the raising of the foot are different from the
consciousness-produced r|pa-kalpas that arise at the lowering of the foot. Each
r|pa-kalpa arises and passes away in the same place, and new r|pa-kalpas arise
elsewhere and pass away there.
A third example is Samatha, Vipassan, Path and Fruition consciousnesses.
Because such consciousnesses are very pure, powerful and superior, these
consciousnesses produce very many generations of pure and superior
consciousness-produced materiality of which the earth-, wind- and fire-element are
26
very soft and subtle. When those soft and subtle r|pa-kalpas touch the body-door
the yogi experiences great bodily comfort, with no heaviness
4
.
Temperature-Produced materiality
Temperature-produced materiality (utuja r|pa) comprises octad-kalpas. They
are inanimate. Their nutritive essence is temperature-produced (utuja oj), which
comes from the fire-element (tejo dhtu). The fire-element of all r|pa-kalpas
produces temperature-produced r|pa-kalpas, which themselves have fire-element
that produces temperature-produced r|pa-kalpas, which themselves have
fire-element etc. That is why, according to its power, the fire-element produces
materiality through a number of generations. For example the fire-element of a
kamma-produced r|pa-kalpa itself produces temperature-produced r|pa-kalpas
5
.
Kammaja 1
st
utuja 2
nd
utuja 3
rd
utuja 4
th
utuja 5
th
utuja
Fire element, on reaching its stage of presence, produces both internal and
external material phenomena originating from temperature.
6

Nutriment-Produced Materiality
Nutriment-produced materiality
7
(hraja r|pa) also comprises octad-kalpas.
Their nutritive essence is nutriment-produced nutritive essence (hraja oj). It is
produced by the food and drink that one consumes. The food in the bowl, the food in
the mouth, undigested food in the stomach, semi-digested- and fully digested food in
the intestines, the faeces, pus, and urine are temperature-produced nutritive-essence
octad-kalpas.
27
The digestive heat is the fire-element of life nonad-kalpas, which are
produced by kamma
8
. When the digestive heat meets with the nutritive essence of the
temperature-produced nutritive-essence octad-kalpas (utuja ojahamaka-kalpa) of
the undigested and semi-digested food, nutriment-produced nutritive-essence
octad-kalpas are produced. Again, when that nutritive-essence meets the digestive
heat, it reproduces many generations of nutritive-essence octad-kalpas up to ten or
twelve times. The nutriment taken by a pregnant mother, pervading the body of the
embryo, originates materiality in the child. Even nutriment smeared on the body is
said to originate materiality
9
.
And it supports also the nutritive-essence in kamma-, consciousness-, and
temperature-produced r|pa-kalpas, and reproduces nutriment-produced
r|pa-kalpas. The nutriment of food taken in one day may reproduce in this way for
up to seven days, depends on the quality of the food. Divine nutriment is most
superior, may reproduce in this way for up to one or two months.
10

Since life nonad-kalpas are found throughout the body, the reproduction of
nutriment-produced r|pa-kalpas is found throughout the body.







28



Table 2: How Matter is born by Nutriment
the food breaks down
into particles

8 inseparable elements
born by Temperature
one particle


Earth element
Water
Fire
Wind
Colour
Smell
Taste
Nutritive Essence

hraja r|pa spread out
all over the body


Supported nutritive essence
by produces
digestive fire new generation of
29
r|pa-kalpas called
hraja r|pa


If one wants to attain Nibbna, he needs to know and see materiality as it
really is, not only as a concept. He needs first to see that materiality (r|pa) consists of
r|pa-kalpas, after that he needs to penetrate the delusion of compactness
11
to see the
individual elements of the individual r|pa-kalpa, which is to see ultimate materiality,
and then he needs to analyse different elements, their origin, and how they function.
To be able to do that, need to start with four elements meditation. It may say that this
is the beginning of Vipassan, because at the end of four elements meditation one can
properly discern ultimate materiality, which is necessary for Vipassan.
Whether one starts with Samatha subject of meditation (such as npnasati
up to jhna) or with four-element meditation (that leads only up to access
concentration), he needs to complete four-elements meditation before one can do
Vipassan. If one has first developed a Samatha subject of meditation, one should
please enter the fourth jhna at every sitting, and having emerged from it, begin four
elements meditation.
2.2. How to Develop Four-Element Meditation
In the Pi texts, there are two ways to develop four elements meditation: in
brief and in detail. The brief is for those of quick understanding, and the detailed for
those who have difficulty with the brief one. The Buddha taught the brief method in
the Mahsatipahna Sutta:
12

30
A bhikkhu reviews this very body, however it be positioned or placed, as
consisting of just elements, thus: There are in this body just the earth-element
(pathav-dhtu), the water-element (po-dhtu), the fire-element (tejo-dhtu), and the
wind-element (vyo-dhtu).Just as though a skilled butcher or his apprentice had
killed a cow and was seated at the crossroads with it cut up into pieces; so too, a
bhikkhu reviews this very body.....as consisting of just elements, thus: There are in
this body just the earth-element (pathav-dhtu), the water-element (po-dhtu), the
fire-element (tejo-dhtu), and the wind-element (vyo-dhtu).
Also the Visuddhi Magga explains further as follow:
So firstly, one of quick understanding who wants to develop this meditation
should go into solitary retreat. Then he should advert to his entire material body, and
discern the elements in brief in this way, In this body,
[1] what is hardness or roughness is the earth-element;
[2] what is flowing or cohesion is the water-element;
[3] what is maturing or heat is the fire-element;
[4] what is pushing or supporting is the wind-element,
and he should advert and give attention to it, and review it again and again as
earth-element, water-element, fire-element, wind-element, that is to say, as mere
elements, not a being, and soulless
13
.
In accordance with the Dhammasa~gin,
14
one should discern the four
elements in the whole body as twelve characteristics:
1. Earth-element:
31
(1) hardness (2) roughness (3) heaviness (4) softness (5) smoothness (6)
lightness
2. Water-element: (7) flowing (8) cohesion
3. Fire-element: (9) heat (10) coldness
4. Wind-element: (11) supporting (12) pushing
To learn this meditation, one must begin by learning how to see the twelve
characteristics
15
.
How to See the Twelve Characteristics
1. To discern hardness, Begin by discerning the hardness in the teeth. Bite or press
them together and feel how hard they are. Then relax ones bite, and feel their
hardness. Then move ones awareness to a part of the body nearby, and look for
hardness there. This way one will slowly be able to discern hardness first in the head,
then the neck, the trunk of the body, the arms, and the legs and feet systematically.
Do it again and again, many times, until wherever one places his awareness in the
body he sees hardness easily. Do not deliberately tense the body.
2. When one is satisfied that he can sees hardness, look for roughness. Rub his
tongue over the edge of his teeth, or brush his hand over his robe, and feel roughness.
Now try to discern roughness systematically throughout the body from head to feet,
in the same way as he did to discern hardness.
When he can discern roughness throughout the body, again look for hardness
throughout the body. Alternate between these two, and hardness and roughness, again
and again, discerning hardness throughout the body, and then roughness throughout
32
the body, from head to feet. Repeat discerns the two many times until he is satisfied
that he can do it.
3. Then look for heaviness. Place one hand on top of the other in his lap, and feel
the heaviness of the top hand, or feel the heaviness of the head by bending it forward.
Practise systematically until one discerns heaviness throughout the body.
When one can discern heaviness clearly, discern the three, hardness,
roughness, and heaviness, in turn, throughout the body, until he is satisfied.
4. Next look for softness by pressing ones tongue against the inside of his lower
lip to feel its softness. Then relax his body, and practise systematically until he
can discern softness easily throughout the body.
Then look for the four, hardness, roughness, heaviness, and softness
throughout the body alternatively until he is satisfied.
5. Next look for smoothness by wetting ones lips and rubbing his tongue over
them from side to side. Practise until he can discern smoothness throughout the
body.
Then look for all five characteristics throughout the body, in turn.
6. Next look for lightness by wagging a finger up and down, and feeling its
lightness. If one cannot feel it, look for heaviness again. When one can feel the
heaviness of the whole body, then again wag a finger up and down and feel its
lightness. Practise until you can discern lightness throughout the body.
And then look for all six characteristics throughout the body alternatively.
7. To discern cohesion, be aware of how the body is held together by the skin, flesh,
and sinews. The blood is held inside by the skin, like water in a balloon. Without
33
cohesion the body would fall into separate pieces and particles. The force of
gravity that keeps the body stuck to the earth is also cohesion. Look for cohesion
by feeling cohesion as if ones whole body was wound up in rope. Discern this as
cohesion, and develop it throughout the body as before.
Then look for all seven characteristics throughout the body, in turn.
8. To discern flowing, be aware of the saliva flowing in the mouth, the blood
flowing through the blood vessels, the air that flowing into the lungs, or heat
flowing throughout the body.
And then look for all eight characteristics throughout the body, in turn.
9. Next look for heat (or warmth) throughout the body. This is usually very easy to
do. Begin by being aware, of heat in any place where it is clear to one.
And then look for all nine characteristics alternatively.
10. Next look for coldness by feeling the coldness of the breath as it enters the
nostrils, and then discern it systematically throughout the body as before.
And then look for all ten characteristics alternatively.
11. Then look for supporting. Relax ones back, so ones body bends forward. Then
straighten it, and keep it straight. The force that keeps the body straight is
supporting. Practise systematically until one discern supporting throughout the
body.
Then, when one can discern supporting easily, discern all eleven
characteristics alternatively throughout the body.
12. To discern pushing, begin by being aware of pushing in the centre of head as one
breathes in and out. When one discerns it, concentrate on it until it becomes clear
34
to ones mind. Do it again and again, many times, until wherever he places his
awareness in the body he sees pushing easily. If the pushing of the breath in the
centre of the head is not easy to discern, then try to feel the pushing as the chest
expands, or the abdomen moves when breathing. Wherever he begins, he must
discern pushing throughout the body from head to feet, in the same way as
before. In some places it will be obvious, in other places less so, but it is present
throughout the body.
When one can discern all twelve characteristics clearly throughout the body,
try to discern each characteristic, one at a time from head to feet in that order until he
can do it quite quickly, at least three rounds a minute.
While practising in this way, some elements may become unbalanced,
excessive and even unbearable for some meditators. Particularly hardness, heat, and
pushing can become excessive. If this occurs, he should concentrate more on the
opposite quality, and continue to develop concentration in that way.
For example, if flowing is in excess concentrate more on cohesion, or if
supporting is in excess concentrate more on pushing. Doing so is for the sake of
balancing the elements. The opposites are: hardness and softness, roughness and
smoothness, heaviness and lightness, flowing and cohesion, heat and coldness, and
supporting and pushing. When the elements are balanced, it is easier to attain
concentration.
Having now become skilled in the discernment of the twelve characteristics in
the whole body, with the twelve characteristics having become clear, one should
discern the first six at one glance as the earth-element, the next two at one glance as
35
the water-element, the next two as the fire-element, and the last two as the
wind-element. One should continue to discern earth, water, fire, and wind, in order to
calm the mind and attain concentration. One should do this again and again hundreds,
thousands, or millions of times.
A good method for keeping the mind calm and concentrated is to no longer
move ones awareness from one part of the body to another. Instead, take an
overview of the body. It is usually best to take the overview as if one were looking
from behind ones shoulders. It can also be done as if looking from above ones head
down, but this may lead to tension and imbalance of the elements.
2.3. The Ten Ways to Develop Concentration
The sub commentary to the Visuddhi Magga says to develop concentration in
ten ways.
16
One should discern the four elements
1. In order (anupubbato)
Earth, water, fire, and wind: the sequence given by The Buddha.
2. Not too fast (ntisghato)
If one discerns the four elements too fast, he will not see them clearly.
3. Not too slow (ntisaikato)
If one discerns the four elements too slowly, he will not reach the end.
4. Warding off distractions (vikkhepapaibhanato)
One should keep the mind with only the object of meditation, the four
elements, and not let it wander.
5. Going beyond concepts (paattisamatikkamanato)
36
One should not just mentally note, earth, water, fire, wind, but be aware of
the actual realities of hardness, roughness, heaviness, softness, smoothness,
lightness, flowing, cohesion, heat, coldness, supporting, and pushing.
6. Discarding what is unclear(anupahnamucanato)
Once one can discern all twelve characteristics, one may temporarily leave
out some characteristics that are unclear, this is not advisable if it leads to
pain or tension, because of an imbalance in the elements. One needs also to
keep at least one characteristic for each of the four elements. One should not
work on just three, two, or one element. And it is best if all twelve
characteristics are clear, with none left out.
7. Discerning the characteristics (lakkhaato)
When one begin to meditate, and the characteristics of each element are not
yet clear, he can also concentrate on the function and manifestation of the
elements.
When ones concentration gets better, however, he should concentrate on only
the natural characteristics (sabhva lakkhaa): the hardness and roughness of
the earth-element, the flowing and cohesion of the water-element, the heat
and coldness of the fire-element, and the supporting of the wind-element.
At this point he will see only elements, and not see them as a person or self.
8-9-10. The sub-commentary further recommends that one develops his
concentration according to three suttas: Ad icitta Sutta h
17
, Stibhva Sutta
18

and Bojjha~ga Sutta
19
.
37

In those three suttas, The Buddha advises balancing the five faculties
(indriya): faith, effort, mindfulness, concentration, and understanding; and balancing
the seven factors of enlightenment (bojjha~ga): mindfulness, investigation of
phenomena, effort, joy, tranquillity, concentration and equanimity.




Endnotes

1
Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p. 246.
2
Ibid, p.247.
3
Ibid, pp.247-248.
4
Pa-Auk Tawya Sayadaw, Knowing and Seeing, p.138.
5
Ibid, pp.139-140.
6
Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p. 250.
7
Pa-Auk Tawya Sayadaw, Knowing and Seeing, p.140.
8
Please see Kamma-Produced Materiality, above p.23
9
Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma, p. 250.
10
Pa-Auk Tawya Sayadaw, Knowing and Seeing, p.141.
11
M.A, I, p.276. CSCD.
12
Bikkhu Bodhi, Middle Length Discourses of the Buddha, p.148.
13
Bhikkhu amoli, The Path of Purification, p. 385.
14
DhsA, p.368, CSCD.
15
Pa-Auk Tawya Sayadaw, Mindfulness of breathing and Four Elements Meditation, pp.18-22.
16
Vis.xi, Catudhtu-vavatthna-bhvan, Vol.I, p.433, CSCD.
17
This is also called Nimitta Sutta, A.III.v.11, Vol.I, p.257, CSCD.
18
A.VI.ix.1, Vol.II, p.379, CSCD.
19
This is also called Aggi Sutta, S.V.II.vi.3, Vol.III, p.98, CSCD.


CHAPTER III
ANALYSIS OF RPA
3.1. How to See Ultimate Materiality
Seeing the Body Transparent- Element as One Block
According to Pa-Auk Sayadaws book
1
, as one continues to develop
concentration on the four elements, and approaches access concentration (upacra
samdhi), one will see different kinds of light. To some yogis it is a smoky grey light.
If one continues to concentrate on the four elements in that grey light, it will become
whiter like cotton wool, and then bright white, like clouds, and his whole body will
appear as a white form. As he continues to concentrate on the four elements in the
white form, it will eventually become transparent like a block of ice or glass.
This transparent materiality is the five transparent-elements. The body
transparent-element is found throughout the body. That is why ones whole body
appears transparent. He sees the transparent-elements as one transparent form or
block, because he has not yet removed the three kinds of compactness (ghana):
compactness of continuity (santati ghana), of group (sam|ha ghana) and of function
(kicca ghana).
2

How to See the r|pa-kalpas
If one continues discern the four elements in the transparent form (or block),
it will sparkle and emit light. When one can concentrate on the four elements in this
form (or block) continuously for at least half an hour, he has reached access
Comment [S1]: 3.1. How You See
Ultimate Materiality
3.2. How You Analyse the R|pa-kalpas
3.3. How You Analyse Each Sense Organ

39
concentration. With the light, discern the space-element in the transparent form, by
looking for small spaces in it. He will now find that the transparent form breaks
down into small particles; they are called r|pa-kalpas.
3
Having reached this stage,
which is purification of mind (citta visuddhi), he can proceed to develop purification
of view (dihi visuddhi), by analysing the r|pa-kalpas.
3.2. How to Analyse the R|pa-kalpas
How to See the Four Elements in R|pa-kalpas
R|pa-kalpas fall into two groups: transparent r|pa-kalpas and opaque ones.
R|pa-kalpas that contain one of the five transparent-elements (eye-, ear-, nose-,
tongue- or body transparent-element) are the transparent r|pa-kalpas. All other
r|pa-kalpas are opaque.
According to Pa-Auk Sayadaws book
4
, one should first discern the four
elements, earth, water, fire, and wind, of individual transparent- and opaque
r|pa-kalpas. He will find that the r|pa-kalpas arise and pass away very, very
quickly, and will be unable to analyse them.
If he does not go any further, but try to do Vipassan by contemplating the
arising and passing away of those r|pa-kalpas, this means he will be trying to do
Vipassan on concepts and has not arrived at ultimate reality (paramattha). So he
must analyse the r|pa-kalpas further, until he can see the elements in single ones: in
order to reach ultimate reality. Only then he has removed the three kinds of
compactness.
If one is unable to discern the four elements in single r|pa-kalpas because
they arise and pass away very, very quickly, then ignore their arising and passing
40
away: just as when meeting someone one does not want to meet, he would pretend
not to notice him. In the same way one should take no notice of the arising and
passing away of the r|pa-kalpas, and concentrate on only the four elements in single
ones. It is possible for one to do this because of the power of his concentration.
If one is still unsuccessful, he should concentrate on the earth-element in the
whole body at once and in a single r|pa-kalpa alternately. And do the same with the
water-, fire-, and wind-element. He needs to discern the four elements in a single
transparent r|pa-kalpa and a single opaque one.
When one has succeeded, discern the four elements in a number of
transparent and opaque r|pa-kalpas of the six sense-bases: the eye-, ear-, nose-,
tongue-, body- and heart-base in turn.
As mentioned before, transparent and opaque r|pa-kalpas all comprise a
basic eight elements. Now one will have discerned only the first four, and should go
on to discern the remaining four: colour, odour, flavour, and nutritive essence.
To discern next four elements, one needs to know the general procedure. An
Abhidhamma commentary, The Dispeller of Delusion, says:
Sabbopi panesa pabhedo manodvrikajavaneyeva labbhati.
5

All phenomena are known by the mind-door impulsion (javana) alone.
6

One knew the earth-, water-, fire- and wind-elements of a r|pa-kalpa with
mind-consciousnesses alone. And one can know also the colour, odour, and flavour
of a r|pa-kalpa in that way. But although it is easy to see colour with a
mind-consciousness alone, it is difficult to see odour and flavour in that way, because
it is a life-long habit to use the nose and tongue. Therefore, he uses a nose- or
41
tongue-consciousness to help him until his meditation has become strong and
powerful.
How to See Colour
Colour (vaa) is the fifth element to be discerned, is the object of seeing
(r|prammaa), and is found in all r|pa-kalpas. It will be easily known with a
mind-consciousness alone, because by seeing the r|pa-kalpas one has already seen
colour.
How to See Odour
Odour (gandha) is the sixth element to be discerned, is the object of smell
(gandhrammaa), and is also found in all r|pa-kalpas. Because it is a life-long habit
to use the nose to smell with, in the beginning, one will need a nose-consciousness to
help him know odour with a mind-consciousness.
To do this, one needs first to discern the materiality that the two types of
consciousness depend on, namely the nose transparent-element and opaque
heart-materiality. The nose transparent-element is the tenth element of a nose
decad-kalpa, and heart materiality is the tenth element of a heart decad-kalpa.
To find the nose transparent-element, first discern the four elements in the
nose, but be sure to look at a decad-kalpa in the nose that is of the nose-base. Only
nose decad-kalpas have the nose transparent-element.
Next, to find heart-element, one needs to discern the bright, luminous
mind-door (the bhava~ga). It should be easy to do because he has already discerned
the four elements in the transparent and opaque r|pa-kalpas of the six sense-bases.
42
Having now discerned the nose transparent-element (the nose-door) and the
bhava~ga (the mind-door), one can proceed to discern the odour of a r|pa-kalpa
near the nose decad-kalpa where he discerned the transparent-element. He will see
that the odour impinges on the nose- and mind-door at the same time.
How to See Flavour
Flavour (rasa) is the seventh element to discern, is the object of taste
(rasrammaa), and is also found in all r|pa-kalpas. As with the nose, one will in the
beginning need a tongue-consciousness to help him know flavour with a
mind-consciousness. And here too, he needs first to discern the materiality that the
two types of consciousness depend on: the tongue transparent-element and opaque
heart-materiality. Having done that, he then discerns the flavour of a r|pa-kalpa. he
can take a r|pa-kalpa from the saliva on his tongue.
How to See Nutritive Essence
Nutritive essence (oj) is the eighth element to discern. It is also found in all
r|pa-kalpas, and is, as mentioned earlier, of four types:
7
kamma-produced
nutritive-essence (kammaja oj), consciousness-produced nutritive-essence (cittaja
oj), temperature-produced nutritive-essence (utuja oj), and nutriment-produced
nutritive-essence (hraja oj).
Examine any r|pa-kalpa, and one will find nutritive essence from which,
r|pa-kalpas are seen to multiply forth again and again.
Having now discerned the eight basic elements that are found in all
r|pa-kalpas, one should try to discern the remaining three basic elements that are
found only in specific r|pa-kalpas: the life-faculty-, sex-, and heart-element.
43
How to See Life-Faculty, Sex- and Heart-element
The life-faculty (jvitindriya) element sustains only kamma-produced
materiality, which means it is found only there. Since, as explained earlier,
8
all
transparent r|pa-kalpas are kamma-produced, it is easiest for one to discern
life-faculty first in a transparent r|pa-kalpa. Discern an eye decad-kalpa, and see
that the life-faculty element sustains the elements of its own r|pa-kalpa only, not the
elements of others.
Then one needs also try to discern the life-faculty element in an opaque
r|pa-kalpa. The body has three types of opaque r|pa-kalpa with the life-faculty
element. Of these, heart decad-kalpas (hadaya dasaka-kalpa) are found only in the
heart; sex decad-kalpas (bhva dasaka-kalpa) and life nonad-kalpas (jvita
navaka-kalpa) are found throughout the whole body.
It is easiest first to discern the life-faculty element of either a life
nonad-kalpa or a sex decad-kalpa. To tell the two r|pa-kalpas apart, he looks for
the sex-element (bhva r|pa).
Just now one discerned the life-faculty element in a transparent r|pa-kalpa
of the eye, so look again in the eye and discern an opaque r|pa-kalpa with the
life-faculty element. Since life nonad-kalpas and sex decad-kalpas are found in all
six sense-organs, it will be either one. If it has the sex-element, it is a sex
decad-kalpa, if not; it is a life nonad-kalpa. In that case, discern another opaque
r|pa-kalpa until he discerns the sex-element (bhva r|pa). In a male there is only
male bhva r|pa, and in a female only female bhva r|pa. Male bhva r|pa is a
quality by which one can know This is a man. Female bhva r|pa is a quality by
44
which one can know This is a woman. And then look for life-faculty and bhva
r|pa in a r|pa-kalpa of the ear, nose, tongue, body and heart also.
To discern an opaque r|pa-kalpa of the heart, one concentrates again on the
bright, luminous mind-door, the bhava~ga. To see it very clearly, wiggle ones finger,
and he sees the consciousness that wants to wiggle the finger. Then try to discern the
r|pa-kalpas that support the bhava~ga. He will find them in the lower part of the
bhava~ga: they are opaque, heart decad-kalpas (kalpas with hadaya r|pa as the
tenth factor. He tries to discern life-faculty in that kalpas and then discern
heart-element (hadaya r|pa) which is the place where the mano dhtu and
manovia dhtu occur.
With this, he has completed the discernment of all the elements in
r|pa-kalpas: earth, water, fire, wind, colour, odour, flavour, nutritive essence,
life-faculty and sex- and heart-element. And he has discerned them in the appropriate
transparent and opaque r|pa-kalpas in all six sense-organs. The next stage in
discerning materiality is to analyse the materiality of each of the six sense-organs: the
eye, ear, nose, tongue, body and heart, and see the different types of r|pa-kalpa
there. He starts by analysing just the two types of transparent-element.
3.3. How to Analyse Each Sense Organ
How to Analyse the Transparent-Elements
Each organ has several kinds of r|pa-kalpa mixed together. For example the
eye, ear, nose, and tongue have two types of transparent r|pa-kalpa mixed together
like rice flour and wheat flour: the transparent r|pa-kalpa of the respective organ
and transparent r|pa-kalpa of the body. Body decad-kalpas are found throughout
45
the six sense-organs. For example in the eye, there are two types of transparent
r|pa-kalpa: the eye decad-kalpa (cakkhu dasaka-kalpa) and the body decad-kalpa
(kyadasaka-kalpa). So is the same with in the ear, nose, tongue, body and heart.
Sex decad-kalpas too are found throughout the six sense-organs, and are also
mixed with the transparent r|pa-kalpas. To see all this, one needs to analyse the
transparent r|pa-kalpas in the five sense-organs, and identify the
transparent-element respective to each (the eye-, ear-, nose- and tongue
transparent-element) as well as the body transparent-element there. According to
Pa-Auk Sayadaws book
9
,
1. The eye transparent-element (cakkhu pasda): It is sensitive to colour, whereas
the body transparent-element is sensitive to touch (tangible objects). This
difference allows one to know which is which. First discern the four elements
in the eye to see a transparent r|pa-kalpa, and discern that r|pa-kalpas
transparent-element. Then look at the colour-element of a group of
r|pa-kalpas nearby. If it impinges on the transparent-element, that
transparent-element is an eye-transparent-element (of an eye decad-kalpa).
Otherwise it is a body transparent-element (of a body decad-kalpa). Then body
transparent-element also discerns as the following.
2. The body transparent-element (kya pasda): It is sensitive to tangible objects.
Tangible objects are the earth-, fire-, and wind-elements. Again discern a
transparent-element in the eye. Then look at the earth-, fire-, or wind-element
of a group of r|pa-kalpas nearby. If it impinges on the transparent-element,
46
that transparent-element is a body transparent-element (of a body
decad-kalpa).
3. The ear transparent-element (sota pasda): It is sensitive to sound. Discern a
transparent-element in the ear. Then listen. If a sound impinges on the
transparent-element, that transparent-element is an ear transparent-element (of
an ear decad-kalpa). Then discern the body transparent-element as you did in
the eye.
4. The nose transparent-element (ghna pasda): It is sensitive to odour. Discern a
transparent-element in the nose. Then smell the odour of a group of
r|pa-kalpas nearby. If it impinges on the transparent-element, that
transparent-element is a nose transparent-element (of a nose decad-kalpa).
Discern the body decad-kalpa as you did in the eye and ear.
5. The tongue transparent-element (jivh pasda): It is sensitive to taste. Discern a
transparent-element in the tongue. Then taste the flavour of a group of
r|pa-kalpas nearby. If it impinges on the transparent-element, that
transparent-element is a tongue transparent-element (of a tongue decad-kalpa).
Discern the body decad-kalpa as you did in the eye, ear and nose.
When one has analysed the two types of transparent-element in each of the
five sense-organs, he needs also to see that the body transparent-element (in body
decad-kalpas) is found in the heart also. And then he needs also to see the opaque
sex-element (in sex decad-kalpas) is found in all six sense-organs.
47
Having done that, he will have analysed all five types of transparent element,
and two of the six types of opaque element
10
. Now he needs to analyse the remaining
opaque elements in each sense-organ.
Fifty-Four Elements in the Eye
So far, one has discussed three basic types of r|pa-kalpa: the decad-kalpas
of each of the six sense-organs, the life nonad-kalpas, and the octad-kalpas.
The eye, ear, nose, tongue, and heart comprise seven types of r|pa-kalpa,
with altogether sixty-three elements.
11
But when analysing the materiality of each
sense-organ, the Pi Texts say one should look at only six types of r|pa-kalpa
(not the life nonad-kalpas): he should concentrate on only fifty-four types of
materiality (63 - 9 = 54).
12
He has to discern the life nonad-kalpas in another way
later. When he analyses the materiality of the body organ, he can analyse only five
types of r|pa-kalpa, only forty-four types of materiality (54 - 10 = 44).
The six types of r|pa-kalpa in the eye are
1. The eye decad-kalpa
13
(cakkhu dasaka-kalpa),
2. The body decad-kalpa
13
(kyadasaka-kalpa),
3. The sex decad-kalpa
13
(bhvadasaka-kalpa),
4. The consciousness-produced kalpa (cittaja ojahamaka-kalpa)
5. The temperature-produced kalpa (utuja ojahamaka-kalpa)
6. The nutriment-produced kalpa (hraja ojahamaka-kalpa)
First the three types of r|pa-kalpa he just discerned and analysed in the eye
are altogether thirty types of materiality.
48
And then there are three more types of r|pa-kalpa, with eight types of
materiality each, altogether twenty-four (3 x 8 = 24). They are the three types of
nutritive-essence octad-kalpas, which are opaque.
The first three types of r|pa-kalpa (the decad-kalpas) are kamma-produced,
whereas the last three types of r|pa-kalpa (octad-kalpas) are either
consciousness-temperature-, or nutriment-produced. As discussed in the beginning of
this talk, there are four origins of materiality.
14
Since one has discerned the
kamma-produced r|pa-kalpas, it is still left to discern which type of octad-kalpa is
which.








49


Endnotes

1
Pa-Auk Tawya Sayadaw, Knowing and Seeing, pp.150-151.
2
Mi.I. p.365, CSCD.
3
R|pa (materiality) + kalpa (group/cluster)
4
Pa-Auk Tawya Sayadaw, Knowing and Seeing, pp.152-159.
5
AbhiA.II.xvi, p.388, CSCD.
6
For The Buddha's explanation of how the mind-faculty knows the objects of the other five faculties,
please see S.V.IV.v.2, Vol.III, p.190, CSCD.
7
For an explanation of kamma-, consciousness-, temperature- and nutriment-produced materiality,
please see above p.23,24,26.
8
Please see Kamma-Produced Materiality above p.23.
9
Pa-Auk Tawya Sayadaw, Knowing and Seeing, pp.160-163.
10
(1) eye-, (2) ear-, (3) nose-, (4) tongue-, (5) body transparent-element; (1) heart-, (2) sex-, (3)
life-faculty-, (4) consciousness-produced-, (5) temperature-produced-, (6) nutriment-produced
materiality.
11
Taking the eye as example: (1) eye decad-kalpas (ten elements); (2) body decad-kalpas (ten
elements); (3) sex decad-kalpas (ten elements); (4) life nonad-kalpas (nine elements); (5)
consciousness-produced octad-kalpas (eight elements); (6) temperature-produced octad-kalpas (eight
elements); (7) nutriment-produced octad-kalpas (eight elements) (10 + 10 + 10 + 9 + 8 + 8 + 8 = 63
elements) The same equation applies for the ear, nose, tongue, and heart. The body has only (63 - 10)
fifty-three elements.
12
The life nonad-kalpas are included in only the analysis of what is called the forty-two parts of the
body (Bhikkhu amoli, The Path of Purification, p. 681)
13
Eye decad-kalpa: (8) the basic eight elements [1-earth 2-water 3- fire 4-wind 5-colour 6-odour
7-flavour 8-nutritive essence] & (9) life-faculty & (10) eye transparent-element. Body decad-kalpa:
(8) the basic eight elements & (9) life-faculty & (10) body transparent-element. Sex decad-kalpa: (8)
the basic eight elements & (9) life-faculty & (10) sex-materiality. Nutritive-essence octad-kalpas: (8)
the basic eight elements, which includes nutritive essence as the eighth. Please see also Table 1-3.
14
For a brief discussion of the four origins of materiality (kamma, consciousness, temperature and
nutriment) please see above p.23.
50



CHAPTER IV
THE WAYS OF SEEING PRODUCED MATERIALITY BY THREE CAUSES
4.1. How to See Consciousness-Produced Materiality
As mentioned before,
1
every consciousness that arises dependent on
heart-materiality (apart from the rebirth-linking consciousness) produces a great
number of consciousness-produced nutritive-essence octad-kalpas (cittaja ojaha-
maka-kalpa). They are opaque and spread throughout the body.
That is why, if one concentrates on the bhava~ga, he will see many
consciousnesses dependent on heart-materiality producing r|pa-kalpas. If it is not
clear, concentrate again on the bhava~ga, and again wiggle one of his fingers. He will
then see a large number of r|pa-kalpas being produced because the mind wants to
wiggle the finger. And he will see that such r|pa-kalpas can arise anywhere in the
body.
2
He discerns consciousness-produced nutritive-essence octad-kalpas in each
sense organ.
4.2. How to See Temperature Produced Materiality
As mentioned before,
3
the fire-element (tejo) is also called temperature
(utu), and is found in all r|pa-kalpas. The fire-element of all r|pa-kalpas produces
temperature-produced nutritive-essence octad-kalpas (utuja ojahamaka-kalpa).
They themselves contain the fire-element, which produces further
Comment [S1]: 4.1. How to See
Consciousness-Produced Materiality
4.2. How to See Temperature Produced
Materiality
4.3. How to See Nutriment-Produced
Materiality
4.4. Conclusion

51
temperature-produced nutritive-essence octad-kalpas. He needs to see that this
process takes place in all the types of r|pa-kalpa in each sense-organ.
According to Pa-Auk Sayadaws book
4
, for example, he first discerns the
fire-element in an eye-decad kalpa. Then see that it produces temperature-produced
nutritive-essence octad-kalpas: that is the first generation. Then discern the
fire-element in a r|pa-kalpa of that first generation and see that it too reproduces:
that is the second generation. In this way, see that the temperature in the eye
decad-kalpa (which is kamma-produced)
5
reproduces through four or five
generations
6
.
He needs to see that this process takes place for each type of r|pa-kalpa in
each sense-organ, and needs to see how many generations of temperature-produced
nutritive-essence octad-kalpas produced by each type of r|pa-kalpas.
4.3. How to See Nutriment-Produced Materiality
As mentioned above,
7
four parts of the body, namely, undigested food,
digested food (faeces), pus, and urine, are inanimate temperature-produced
nutritive-essence octad-kalpas (utuja ojahamaka-kalpa). And the bodys digestive
heat (which is most powerful in the alimentary canal) is just the fire-element of life
nonad-kalpas (jvita navaka-kalpa), which are kamma-produced
8
.
According to Pa-Auk Sayadaws book
9
, When the nutritive essence of the
temperature-produced nutritive-essence octad-kalpas meets with the digestive heat,
further materiality is produced, namely, nutriment-produced nutritive-essence
octad-kalpas (hraja ojahamaka-kalpa). They have themselves nutritive-essence
[nutriment-produced nutritive essence (hraja oj)] which reproduces through many
52
generations similarly. Nutriment taken in one day reproduces like this for up to a
week, during which time it also supports the nutritive essence in kamma-,
consciousness-, and temperature-produced r|pa-kalpas, as well as preceding
nutriment-produced r|pa-kalpas.
10
Divine nutriment reproduces for up to one or
two months.
To see these things he has to meditate when eating. At that time the
nutriment-produced r|pa-kalpas can be seen to spread throughout the body, from the
entire alimentary canal: the mouth, the throat, the stomach, and the intestines. First he
discerns the four elements in the newly eaten food in those places, and sees the
r|pa-kalpas there. Continue to look until he sees that when the digestive heat meets
the nutritive essence of the newly eaten food (temperature-produced nutritive-essence
octad-kalpas), many generations of nutriment-produced nutritive-essence
octad-kalpas are produced, which spread throughout the body. See that they are
opaque, and contain the eight types of materiality. He can also see these things after
he has eaten, in which case he analyses the undigested food in the stomach and
intestines.
Next, he needs to discern these nutriment-produced nutritive-essence
octad-kalpas reached the eye as they spread out through the body. Discern the eight
types of materiality in them there, and see that their nutritive essence is
nutriment-produced nutritive essence. Then see what happens when it meets the
kamma-produced nutritive essence of the eye decad-kalpas together with the
digestive heat, it causes the nutritive essence of the eye decad-kalpas (cakkhu
dasaka-kalpa) to produce four or five generations of nutriment-produced
53
nutritive-essence octad-kalpas
11
. The number of generations produced depends on
the strength of both the nutritive essences.
Again, in those four or five generations of r|pa-kalpas, there is temperature.
Try again to discern that at its standing stage it too reproduces through many
generations.
Try also to discern that when the nutriment-produced nutritive essence meets
the nutritive essence of the eyes kamma-produced body- and sex decad-kalpas, four
or five generations of nutriment-produced nutritive-essence octad-kalpas are
produced. In also these many generations, the temperature reproduces through many
generations.
Furthermore, when the nutriment-produced nutritive essence meets the
nutritive essence of the eyes consciousness-produced nutritive-essence octad-kalpa
(cittaja ojahamaka-kalpa) two or three generations of nutriment-produced
nutritive-essence octad-kalpas are produced, and in also these generations, the
temperature reproduces through many generations.
There are two types of nutriment-produced nutritive-essence octad-kalpas:
preceding and succeeding. When the preceding nutriment-produced nutritive-essence
meets the succeeding nutritive-essence of nutriment-produced nutritive-essence
octad-kalpas and the digestive heat, ten to twelve generations of nutriment-produced
nutritive-essence octad-kalpas are produced. The temperature also there reproduces
through many generations. In every case, the nutritive essence of any r|pa-kalpa
reproduces only when it is supported by digestive heat.
54
Having discerned all the types of nutritive-essence octad-kalpas in the eye,
how they reproduce, and how the elements in the r|pa-kalpas that they produce also
reproduce, he will have discerned all fifty-four types of element in the eye. He should
then do the same for all the types of element in the remaining five sense-organs: the
ear, nose, tongue, body and heart.
55
Table 3: The Basic Elements of the Eye
a
(3 types of decad-kalpa [3 x 10 = 30] + nonad-kalpas [9] + 3 types of
octad-kalpa [3 x 8= 24] = [63 elements])

type Eye Decad-Kalpa
b
Body Decad-Kalpa Sex Decad-Kalpa
quality transparent transparent opaque
origin kamma kamma kamma
propert
y
sensitive to light
c
sensitive to touch
(earth, fire, and wind)
determinative of sex
1 earth earth earth
2 water water water
3 fire fire fire
4 wind wind wind
5 colour colour colour
6 odour odour odour
7 flavour flavour flavour
8 nutritive essence nutritive essence nutritive essence
9 life-faculty life-faculty life-faculty
10 eye
transparent-element
d

body
transparent-element
sex-element
a. With due changes, please read the same for the ear, nose and tongue. For the body
and heart, please see Tables 3 and 4.
b. For the ear, nose and tongue, please read Ear Decad-Kalpa, Nose Decad-Kalpa
and Tongue Decad-Kalpa respectively.
c. For the ear-, nose- and tongue-door, please read sound, odour, and flavour
respectively.
d. For the ear-, nose- and tongue-door, please read ear-, nose- and tongue
transparent-element respectively.
+
type Life Nonad-Kalpa Octad-Kalpa
quality opaque opaque opaque opaque
origin kamma consciousness temperature nutriment
1 earth earth earth earth
2 water water water water
3 fire fire fire fire
4 wind wind wind wind
5 colour colour colour colour
6 odour odour odour odour
7 flavour flavour flavour flavour
8 nutritive essence nutritive essence nutritive essence nutritive essence
9 life-faculty
The life nonad-kalpa and octad-kalpas are the same throughout the six
sense-organs.
56
Table 4: The Basic Elements of the Body
(2 types of decad-kalpa [2 x 10 = 20] + nonad-kalpas [9] + 3 types of octad-kalpa
[3 x 8= 24] = 53 elements)
type
Body Decad-Kalpa

Sex Decad-Kalpa
quality transparent opaque
origin kamma kamma
property sensitive to touch
(earth, fire, and wind)
determinative of sex
1 earth earth
2 water water
3 fire fire
4 wind wind
5 colour colour
6 odour odour
7 flavour flavour
8 nutritive essence nutritive essence
9 life-faculty life-faculty
10 body transparent-element sex-element
These two types of decad-kalpa are found in all six sense-organs.

+
type Life Nonad-Kalpa Octad-Kalpa
quality opaque opaque opaque opaque
origin kamma consciousness temperature nutriment
1 earth earth earth earth
2 water water water water
3 fire fire fire fire
4 wind wind wind wind
5 colour colour colour colour
6 odour odour odour odour
7 flavour flavour flavour flavour
8 nutritive essence nutritive essence nutritive essence nutritive essence
9 life-faculty
The life nonad-kalpa and octad-kalpas are the same throughout the six
sense-organs.
57
Table 5: The Basic Elements of the Heart
(3 types of decad-kalpa [3 x 10 = 30] + nonad-kalpas [9] + 3 types of octad-kalpa
[3 x 8= 24] = 63 elements)
type
Heart Decad-Kalpa
a
Body Decad-Kalpa Sex Decad-Kalpa
quality opaque transparent opaque
origin kamma kamma kamma
property supporting the mind-
and
mind-consciousness
element
sensitive to touch
(earth, fire, and wind)
determinative of sex
1 earth earth earth
2 water water water
3 fire fire fire
4 wind wind wind
5 colour colour colour
6 odour odour odour
7 flavour flavour flavour
8 nutritive essence nutritive essence nutritive essence
9 life-faculty life-faculty life-faculty
10 heart-element body
transparent-element
sex-element

a
Eye-, ear-, nose-, tongue- and body-consciousnesses arise dependent upon the
transparent, tenth element (the door) of respectively the eye-, ear-, nose-, tongue- and
body decad-kalpas, whereas all other consciousnesses (which comprise the mind
element and mind-consciousness element) arise dependent upon the opaque, tenth
element of heart decad-kalpas.
+
type Life Nonad-Kalpa Octad-Kalpa
quality opaque opaque opaque opaque
origin kamma consciousness temperature nutriment
1 earth earth earth earth
2 water water water water
3 fire fire fire fire
4 wind wind wind wind
5 colour colour colour colour
6 odour odour odour odour
7 flavour flavour flavour flavour
8 nutritive essence nutritive
essence
nutritive
essence
nutritive
essence
9 life-faculty
The life nonad-kalpa and octad-kalpas are the same throughout the six
sense-organs.
58

Endnotes

1
For a brief discussion (with examples) of consciousness-produced materiality, please see above
p.24.
2
Pa-Auk Tawya Sayadaw, Knowing and Seeing, p.163.
3
For a brief discussion (with examples) of temperature-produced materiality, please see above p.26.
4
Pa-Auk Tawya Sayadaw, Knowing and Seeing, p.164.
5
For a brief discussion (with examples) of kamma-produced materiality, please see above p.23.
6
The fire-element (tejo) of a kamma-produced (kammaja) r|pa-kalpa produces temperature-
produced (utuja) r|pa-kalpas through five generations:
kammaja 1
st
utuja 2
nd
utuja 3
rd
utuja 4
th
utuja 5
th
utuja
7
For a brief discussion (with examples) of nutriment-produced materiality, please see above p.26.
8
For a brief discussion (with examples) of kamma-produced materiality, please see above p.23.
9
Pa-Auk Tawya Sayadaw, Knowing and Seeing, pp.165-167.
10
preceding nutriment-produced r|pa-kalpas please see below p.52.
11
The nutriment-produced nutritive-essence and digestive heat are the supporting cause, and the
nutritive- essence of the eye decad-kalpas is the generating cause.

59
Conclusion

Whoever wants to progress in the Dhamma and Vinaya he needs to have the
knowledge of materiality: the four great elements and materiality derived from the
four great elements, according to Mahgoplaka Sutta mentioned in the chapter one.
To be able to see the individual elements of individual r|pa-kalpas is to be
able to see ultimate materiality. It is required strong and powerful concentration to
see that. Only strong and powerful concentration is able to know and see things as
they really are
1
.
Now, this dissertation has discussed very briefly how to analyse r|pa-
kalpas, but the actual practice involves much more than this. For example, the
detailed method involves analysing what are called the forty-two parts of the body
mentioned in the Dhtuvibha~ga Sutta of the Majjhima Nikya
2
. By practising
systematically, one will gradually become proficient in the discernment of r|pa-
kalpas, which are produced by kamma, consciousness, temperature, and nutriment.
With the complete discernment of materiality, one will have finished one
part of the first insight-knowledge, the Knowledge of Analysing Mentality-Materi-
ality (nma-r|pa pariccheda a).
When one is able to see all types of element at a glance, they become his
object for Vipassan: he sees all the elements as impermanence, suffering and non-
self.
This completes the discussion of the discernment of materiality (r|pakammahna).





60

1
S.V.XII.i.1, p. 475, Myanmar Tipiaka CD.
In that sutta, mentioned that one who has strong concentration knows and sees the Four Noble
Truths. If one knows and sees elements in individual r|pa-kalpa, it means he knows and sees the
Four NobleTruths.
2
M.III.iv.10, Vol. III, p. 280, CSCD.

61
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