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Appendix III: to Rúpa

28 Types of Rúpa

Rúpa is the paramattha dhamma which does not know anything. Rúpa is sankhata dhamma, conditioned dhamma, dhamma which arises and falls away. There must be the appropriate conditions for the arising of rúpa. The derived rúpas, upådåya rúpas, arise in dependence on the four Great Elements, the mahå-bhúta rúpas. However, there must be causes for the arising of the derived rúpas and the four Great Elements, and these are the dhammas which are the origination factors of all rúpas which arise. Rúpas could not arise without these origination factors. There are four origination factors, samuììhåna, which cause the arising of rúpas, namely: kamma, citta, temperature (utu) and nutrition (åhåra).

Rúpas which originate from kamma are called kammaja rúpas ¹
Rúpas which originate from citta are called cittaja rúpas
Rúpas which originate from temperature are called utuja rúpas
Rúpas which originate from nutrition are called åhåraja rúpas

Rúpas which originate from kamma do not originate from the other three factors. There are nine kinds of kammaja rúpas:
1. eyesense, cakkhuppasåda rúpa
2. earsense, sotappasåda rúpa
3. smellingsense, ghånappasåda rúpa
4. tastingsense, jivhåppasåda rúpa
5. bodysense, kåyappasåda rúpa
6. femininity, itthibhåva rúpa
7. masculinity, purisabhåva rúpa
8. heart-base, hadaya rúpa
9. life faculty, jívitindriya rúpa

What seems to be alive but does not originate from akusala kamma or kusala kamma, such as different kinds of vegetation, does not have kammaja rúpa.
Some people do not have all kammaja rúpas. They lack eyesense, earsense, smellingsense, tastingsense, bodysense, femininity or masculinity. However, for living beings in the planes where there are five khandhas (nåma and rúpa), there must be heart-base, hadaya rúpa, a base where citta arises, and there must be life faculty, jívitindriya rúpa. Jívitindriya rúpa arises in each group of rúpas, kalåpa, originated from kamma.
For beings of the brahma plane who are without consciousness, asañña satta ², there is only rúpa, not nåma. So long as they are asañña satta brahmas, citta and cetasika do not arise. There is for them only the kalapa, group of rúpas, with life faculty. They do not have the rúpas which are the senses, sex or heart-base.
The nine types of kammaja rúpas are derived rúpas, upådåya rúpas, which have to arise together with the eight inseparable rúpas, avinibbhoga rúpas ³. There are the following groups or kalåpas originated from kamma:
1. the decad of the eyesense, cakkhudasaka ⁴ kalåpa, consisting of the eight inseparable rúpas, eyesense and life faculty.
2. the decad of earsense, sotadasaka kalåpa, consisting of the eight inseparable rúpas, earsense and life faculty.
3. the decad of smellingsense, ghånadasaka kalåpa, consisting of the eight inseparable rúpas, smellingsense and life faculty.
4. the decad of tastingsense, jivhådasaka kalåpa, consisting of the eight inseparable rúpas, tastingsense and life faculty.
5. the decad of bodysense, kåyadasaka kalåpa, consisting of the eight inseparable rúpas, bodysense and life faculty.
6. the decad of femininity, itthibhåvadasaka kalåpa, consisting of the eight inseparable rúpas, femininity and life faculty.
7. the decad of masculinity, purisabhåvadasaka kalåpa, consisting of the eight inseparable rúpas, masculinity and life faculty.
8. the decad of heart-base, hadayadasaka kalåpa, consisting of the eight inseparable rúpas, heart-base and life faculty.
9. the vital nonad, jívitanavaka ⁵ kalåpa, consisting of the eight inseparable rúpas and life faculty.

Groups of rúpa originated from kamma arise at the arising moment, the upåda khaùa, of the rebirth-consciousness, paìisandhi- citta, in accordance with the plane of existence where one is born. Kamma produces rúpa at the three moments of each citta, namely, at the arising moment, uppåda khaùa, the moment of presence, tiììhi khaùa, and the moment of falling away, bhanga khaùa ⁶. Kamma ceases to produce rúpa shortly before death, that is to say, from the seventeenth moment of citta reckoned backward from the dying-consciousness. Thus, all kammajarúpa falls away together with the dying-consciousness, cuti-citta, at the end of a lifespan ⁷.
For those who are born by way of the womb, in the human plane of existence, there are three kalåpas of kammajarúpa, groups of rúpa originated from kamma, arising together with the rebirth-consciousness. These three kalåpas are: the decad of heart-base, the decad of bodysense and the decad of sex. As the newborn being develops, the kalåpas which are the decads of the eyesense, the earsense, the smellingsense and the tastingsense arise at the appropriate time.
For those who have a spontaneous birth (opapåtika), without the instrumentality of parents ⁸, namely, heavenly beings (devas), petas (ghosts), demons (asurakåyas) and beings born in hell planes, there are immediately all seven decads of kammajarúpa. Thus, they have a complete body with the decads of heart-base, bodysense and sex, and in addition the decads of eyesense , earsense, smellingsense and tastingsense. However, it may happen that kamma does not condition the arising of specific rúpas, and then these rúpas are lacking at the time of birth (paìisandhi kåla) as well as in the course of life (pavatti kåla).
For those who have a spontaneous birth in the rúpa-brahma plane there are only four kalåpas of kammaja rúpa: the decads of heart-base, eyesense, earsense and the vital nonad (the kalåpa with life faculty). There are no smellingsense, tastingsense, bodysense and sex. This is the result of the subduing of clinging to sense objects by the strength of the jhånacitta which conditioned birth as a being in the rúpa-brahma plane.
For those who are asañña satta brahmas, who have only rúpa, not nåma, there is one kalåpa of kammaja rúpas, the vital nonad. Someone who is born as an asañña satta brahma has developed the fifth stage of jhåna and abandoned attachment to nåma. He has seen the danger of nåma, because so long as there is nåma one may be involved in defilements; therefore he wished to be without nåma. If someone’s skill in the jhåna of the fifth stage does not decline and kusala jhånacitta of the fifth stage arises shortly before the dying-consciousness, and he turns away from nåma dhamma, the jhånacitta conditions rebirth with only rúpa (rúpa paìisandhi) in the brahma-plane of the asañña satta, where he will be for fivehundred kappas. Since nåma dhamma does not arise he cannot move at all. In whatever posture he died before his rebirth as asaññå satta, in that posture he is reborn until he passes away from that plane. Then, kusala kamma can condition the arising of rebirth-consciousness and kammajarúpa in a happy sensuous plane. So long as defilements have not been eradicated one will go around in the cycle of defilements, of kamma and of vipåka.

There are six kalåpas of rúpa originated from citta:
1. the pure octad, suddhatthaka ⁹ kalåpa, a group of eight rúpas consisting of only the eight inseparable rúpas (avinibbhoga rúpas).
When the rebirth-consciousness has fallen away it is succeeded by bhavanga-citta. Cittajarúpa which is a pure octad is produced at the arising moment (upåda khaùa) of the first bhavanga-citta, and also after that, throughout life, it is produced at the arising moment of citta. However, the five pairs of sense-cognitions do not produce any rúpa, they are too weak to produce rúpa.
There are sixteen cittas in all which do not produce cittajarúpa: four types of arúpa-jhåna vipåkacittas, the rebirth-consciousness, the five pairs of sense-cognitions, and the dying-consciousness of the arahat.
The four types of arúpa-jhåna vipåkacittas do not produce any rúpa, because they are the results of arúpa-jhåna kusala citta which sees the disadvantage of rúpa, the dhamma bound up with defilements. Someone who sees the danger and disadvantage of rúpa develops arúpa-jhåna kusala which does not have an object connected with materiality. When the arúpa-jhåna vipåkacitta performs the function of rebirth in one of the arúpa-jhåna planes, there is no condition at all for the arising of any rúpa.
The rebirth-consciousness does not produce cittajarúpa, because it is the first citta in a plane of existence and therefore, it does not have enough strength for the origination of cittajarúpa.
The dying-consciousness of the arahat does not produce rúpa because it is the last citta of the cycle of birth and death, and thus, there are no longer conditions for the arising of rúpa.
2. The nonad of bodily intimation, kåya-viññatti, a kalåpa of nine rúpas, which are the eight inseparable rúpas and bodily intimation. The citta which conveys a specific meaning produces at its arising moment this kalåpa.
3. The decad of speech intimation, vaci-viññatti, a kalåpa of ten rúpas, which are the eight inseparable rúpas, speech intimation and sound, sadda rúpa. The citta which originates speech sound produces at its arising moment this kalåpa.
4. The undecad of lightness, lahutå, a kalåpa of eleven rúpas which are the eight inseparable rúpas and the three vikåra rúpas, the rúpas of changeability, namely: lightness, lahutå, plasiticity, mudutå, and wieldiness, kammaññatå. The citta which wants to assume different postures produces at its arising moment this kalåpa.
5. The dodecad of bodily intimation and lightness, a kalåpa of twelve rúpas which are the eight inseparable rúpas, the three vikåra rúpas and bodily intimation. The citta which wants by way of bodily expression or different gestures to convey a specific meaning produces at its arising moment this kalåpa.
6. The tridecad of speech intimation, sound and lightness, a kalåpa of thirteen rúpas which are the eight inseparable rúpas, the three vikåra rúpas, speech intimation and sound. The citta which wants the utterance of a specific sound produces at its arising moment this kalåpa. That sound arises in dependence on the vikåra rúpas at the rúpa which is the base of that sound ¹⁰.
Each kalåpa of cittajarúpa is produced by citta at its arising moment (uppåda khaùa), not at the moment of its presence (tiììhi khaùa) nor at the moment of its falling away (bhanga khaùa).

There are four kalåpas of rúpa which originate from utu, temperature, which is the element of heat.
1. The pure octad, which is a kalåpa consisting of only the eight inseparable rúpas. As we have seen, kamma produces in a living being rúpa from the moment the rebirth-consciousness arises; it produces rúpa at all three moments of citta: at its arising moment, at the moment of its presence and at the moment of its falling away. At the moment of presence (tiììhi khaùa) of the rebirth-consciousness, utu, that is the element of heat, present in the kalåpa of rúpas produced by kamma at the arising moment of the rebirth-consciousness, can in its turn produce new rúpas. Utu which is present, after it has arisen, originates a pure octad, the eight inseparable rúpas, and from that moment on utu originates at the moment of its presence other rúpas ¹¹.
2. The sound nonad, which is a kalåpa of nine rúpas: the eight inseparable rúpas and sound. If sound does not originate from citta, in the case of speech intimation, sound originates from temperature, such as the sound of traffic, or of a waterfall.
3. The undecad of lightness, which is a kalåpa of eleven rúpas: the eight inseparable rúpas and the three vikåra rúpas. Temperature is one of the factors which causes rúpa to be light, soft and workable. If utu is not balanced, that is, the right temperature, there will be sickness. Even if citta intends to originate rúpa in order to move the limbs, it cannot do so if there are no vikåra rúpas conditioned by the right temperature.
4. The dodecad of sound and lightness, which is a kalåpa consisting of twelve rúpas: the eight inseparable rúpas, the three vikåra rúpas and sound. When there is sound by snapping the fingers or applauding, there are the vikåra rúpas arising together with sound.

Åhåraja rúpa is rúpa originated from ojå rúpa, nutritive essense present in food consisting of morsels which can be swallowed (kabalinkåra ¹² åhåra). The kalåpas of åhåraja rúpa arise only in the body of living beings. There are two kalåpas of åhåraja rúpa:
1. The pure octad, consisting of only the eight inseparable rúpas.
2. The undecad with lightness, lahutå, a kalåpa of eleven rúpas which are the eight inseparable rúpas and the three vikåra rúpas. Apart from citta and temperature which produce the three vikåra rúpas, also nutrition produces these rúpas. Even if utu which originates the vikåra rúpas is of the right temperature, but food is lacking, the vikåra rúpas do not have enough strength to enable someone to move his limbs with ease and swiftness.
Åhåraja rúpa can arise when the nutritive essence present in morsel food has been absorbed, and at the moment of its presence ojå rúpa can produce other rúpas ¹³.

The 8 inseparable rúpas originate from the 4 factors:
some kalåpas originate from kamma, some from citta, some from
temperature and some from nutrition.
The 5 pasåda rúpas, senses, originate from kamma.
The 2 bhåva-rúpas, sex, originate from kamma.
The heart-base, hadaya rúpa, originates from kamma.
The life faculty, jívitindriya rúpa, originates from kamma.
The 3 vikåra rúpas, rúpas of changeability, originate from 3 factors:
some kalåpas originate from citta, some from temperature and
some from nutrition.
The 2 rúpas which are intimation, viññatti rúpas, originate only
from citta.
Sound, sadda rúpa, can originate from 2 factors: some kalåpas
originate from citta and some from temperature.
Pariccheda rúpa or space (akåsa), which delimits kalåpas,
originates from 4 factors: it originates from kamma when it
separates kalåpas originated from kamma. In the same way it
originates from citta, from temperature or from nutrition when it
separates the kalåpas originated from citta, temperature or
nutrition.
The 4 lakkhaùa rúpas (origination, continuity, decay and falling away, characteristics inherent in all rúpas) do not originate from any of the 4 factors, because they are only characteristics of the 18 sabhåva rúpas¹⁴.

The 28 rúpas can be classified according to different methods. They can be classified as sabhåva rúpas and asabhåva rúpas:

18 sabhåva rúpas, rúpas with their own distinct characteristics:
The 8 inseparable rúpas, the 5 pasåda rúpas, the 2 bhåva rúpas
(sex), the heart-base, the life faculty and sound.
10 asabhåva rúpas, rúpas without their own distinct nature or
characteristic:
the 3 vikåra rúpas, the 2 viññatti rúpas, the pariccheda rúpa and
the 4 lakkhaùa rúpas.

Rúpas can be classified as internal or personal, ajjhattika, and
external, båhira:
ajjhattika rúpas, internal rúpas, which are the 5 pasåda rúpas.
båhira rúpas, external rúpas, which are the other 23 rúpas.

Rúpas can be classified as vatthu, base, and avatthu, non-base,:

6 vatthu rúpas, the bases where citta arises, namely, 5
pasåda rúpas and the heart-base.
avatthu rúpas, the other 22 rúpas.

Rúpas can be classified as dvåra rúpas, doorways, and advåra
rúpas, non-doorways, :
dvåra rúpas are the 5 pasåda rúpas, the doorways through which
a sense object is received, and 2 rúpas which can be the doorways
for kamma, namely, kåya-viññatti rúpa, body intimation, and vaci-
viññatti rúpa, speech intimation.
advåra rúpas are the other 21 rúpas.

Rúpas can be classified as indriya rúpas, faculties, and anindriya
rúpas, non-faculties,:

8 indriya rúpas, rúpas which are “leaders”, with a controlling
power each with regard to their own task, in their own field.
They are 5 pasåda rúpas, 2 rúpas which are sex, bhåva rúpas, and
jívitindriya rúpa, life faculty.
anindriya rúpas, the 20 other rúpas.

Rúpas can be classified as oîårika, coarse and sukhuma, subtle:

12 oîårika rúpas, the 7 visaya rúpas, rúpas which are the
objects experienced through the senses ¹⁵ , and the 5 pasåda rúpas.
16 sukhuma rúpas, the other 16 rúpas.

Rúpas can be classified as santike, near, and dúre far:

rúpas which are santike, near, can be considered, understood and
penetrated, namely, the 5 pasåda rúpas and the 7 objects, visaya
rúpas.
rúpas which are dure, far, are difficult to penetrate, namely, the
other 16 rúpas.

Rúpas can be classified as sappaìigha 16 rúpas, rúpas striking each
other, and asappaìigha rúpas:

12 sappaìigha rúpas, namely the 5 pasåda rúpas which are
impinged on by the objects, and the 7 visaya rúpas, the objects
which impinge.
16 asappaìigha rúpas, the other 16 rúpas which do not impinge and
are not impinged on.

Rúpas can be classified as gocaraggåhika rúpas (taking external
objects ¹⁷) and agocaraggåhika rúpas:

5 gocåraggåhika rúpas which can be impinged on by external objects, namely, the 5 pasåda rúpas.
23 agocåraggåhika rúpas, the other 23 rúpas which cannot be
impinged on by any object.

Rúpas can be classified as avinibbhoga rúpas, inseparable rúpas,
and vinibbhoga rúpas, separable rúpas.
8 avinibbhoga rúpas, rúpas which cannot be separated.
20 vinibbhoga rúpas, rúpas which can be separated, namely the
other 20 rúpas.

¹ Ja means arisen, from janati, to produce. Kammaja: originated from or produced by kamma.

² Asañña, literally, without perception or memory; satta means being.

³ In each group of rúpas there are the four Great Elements of Earth (solidity), Water (cohesion), Fire (temperature) and Wind (motion or pressure), and in addition the rúpas of colour, odour, flavour and nutritive essense. These are the eight inseparable rúpas.

⁴ Dasaka means decad.

⁵ Navaka means nonad.

⁶ Each moment of citta can be divided into three infinitesimally short moments: the moment of arising, of presence and of falling away.

⁷ Rúpa lasts as long as seventeen moments of citta.

⁸ Living beings can be born in four different ways: there are egg-born beings, womb-born beings, moisture-born beings and beings who have a spontaneous birth.

⁹ suddha means pure, and attha means eight.

¹⁰ The rúpa which is the sound base is produced by kamma. Speech intimation is an asabhåva rúpa, a rúpa without a distinct nature or characteristic. A certain change in the rúpas produced by citta conditions the impact between the sound base and the element of solidity produced by citta.

¹¹ Temperature, utu, and nutrition, åhåra, can produce other rúpas only at the moments of their presence, not at their arising moment. Rúpa is too weak at its arising moment to produce another rúpa. Compared with the duration of citta, rúpa lasts 17 moments of citta. After its arising moment it exists 15 more moments, and then there is the moment of its falling away.

¹² Kabala means morsel.

¹³ Thus, not at the moment of its arising, since it is then weak. It must have arisen already and then it can produce other rúpas.

¹⁴ Sabhåva rúpa is rúpa with its own distinct nature and characteristic.

¹⁵ There are 7 sense objects, because through the bodysense the 3 objects of solidity, temperature and motion can be experienced. Visaya means object.

¹⁶ Sa, meaning: with, and paìigha, meaning: impingement.

¹⁷ Gocara means field, object and gåhí means taker.