Glossary
ahara = nutriment, cause, sustenance
utu = heat
Dr. Mehm Tin Mon explains types of rupa in "The Essence of Buddha Abhidhamma" (pp. 241 - 242) as follows:
ekaja-rupa = rupa produced by a single cause
dvija-rupa = rupa produced by two causes
tija-rupa = rupa produced by three causes
catuja-rupa = rupa produced by four causes
anekaja-rupa = rupa produced by more than one cause or by many causes
1. Five pasada-rupas, two bhava-rupas, hadaya-vatthu and jivita-rupa (totaling 9) are produced by kamma alone. Two vinnatti-rupas are produced by citta alone. So the total number of ekaja-rupas is 11.
2. Sadda is the only dvija-rupa produced by citta and utu. Vocal sounds such as speech, laughter, moaning, crying, singing, and whistling are produced by citta. Non-vocal sounds such as thunder, musical notes from instruments, speeches from the radio, songs from cassettes, noises made by cars and trains, etc., are produced by utu.
3. There are three tija-rupas - namely, rupassa-lahuta, rupassa-muduta and rupassa-kammannata. They are produced by citta, utu and ahara. These rupas are responsible for the pleasant bouyant feeling we experience when our mind is clear or when the weather is pleasant or after we have a light pleasant meal.
4. There are 9 catuja-rupas which are produced by all the four causes. They are the eight avinibbhoga-rupas and akasa-dhatu that arise when material groups (kalapas) of avinibbhoga-rupas are formed.
5. Kammaja-rupas (18) = 9 kammaja-ekaja rupas = 9 kammaja-anekaja rupas (i.e. the 9 catuja-rupas).
6. Cittaja-rupas (15) = 2 cittaja-ekaja-rupas = 13 cittaja-anekaja rupas. The 13 cittaja-anekaja rupas are the 9 catuja-rupas + sadda + 3 tija-rupas.
7. Utuja-rupas (13) = 13 utuja-anekaja rupas which are the same as the 13 cittaja-anekaja-rupas.
8. Aharaja-rupas (12) = 12 aharaja-anekaja rupas = 8 avinibbhoga-rupas = pariccheda rupa + 3 tija-rupas.
Notes:
(1) The three tija-rupas - viz., lahuta, muduta and kammannata are also called lahutadi-rupas.
(2) The four lakkhana-rupas are not produced by any cause. They just denote the arising (birth), existing (decay) and dissolving (death) nature of real rupas.
All the material phenomena described in today's paper as well as the material phenomena taught in our previous Abhidhamma classes about rupa can be observed and verified by an interested person who will undertake tranquility- and insight-meditations strenuously.
Today we will read the Gopaalakasutta - The Discourse on the Cowherd (from the Anguttara Nikkaya I, Rupaadii - Ekaka Vagga I). The following is a translation of this sutta from the Pali language. It was translated by the Venerable Sister Uppalawanna. The Venerable Sister was born on 20 September 1929. Her Teacher was the Venerable Ayya Khema. Sister Uppalawanna lives in Munhena Maggone village, Sri Lanka.
Gopaalakasutta.m- The cowherd.
Bhikkhus, it is not possible for the cowherd endowed with eleven things to attend to his herd and prosper in it. What eleven?
Here, bhikkhus, the cowherd does not know matter, is not clever in signs, does not pull out nits, does not dress the wounds, does not make fumes, does not know the ford, does not know the places to drink, does not know the paths, is not clever in finding pasture, is faulty not leaving a remainder and does not take special care of the leaders of the herd.
Bhikkhus, it is not possible for the cowherd endowed with these eleven things to attend to his herd and prosper in it.
In the same manner bhikkhus it is not possible for the bhikkhu endowed with eleven things to grow and come to greatness in this discipline of the Teaching. What eleven?
Here, bhikkhus, the bhikkhu does not know matter, is not clever in signs, does not pull out nits, does not dress the wounds, does not make fumes, does not know the ford, does not know the drink, does not know the paths, is not clever in finding pasture, is faulty not leaving a remainder and does not honour and take special care of the elders of long standing, the forefathers of the Community.
Bhikkhus, how does the bhikkhu not know matter?
Here, bhikkhus, the bhikkhu does not know, as it really is, that all matter is, of the four primary elements of matter. Thus the bhikkhu does not know matter.
Bhikkhus, how is the bhikkhu not clever in signs?
Here, bhikkhus, the bhikkhu does not know, as it really is, the fool according to his actions and the wise one according to his actions. Thus the bhikkhu is not clever in signs.
Bhikkhus, how does the bhikkhu not pull out nits?
Here, bhikkhus, the bhikkhu endures, arisen sensual thoughts does not dispel, destroy, and make them not arise again. Endures arisen angry thoughts and hurting thoughts does not dispel, destroy, and make them not arise again. Thus the bhikkhu does not pull out nits.
Bhikkhus, how does the bhikkhu not dress the wounds?
Here, bhikkhus, the bhikkhu seeing a form takes the sign and the detail. When abiding the faculty of the eye not under control demeritorious things concerning coveting and displeasure flow to his mind, he does not restrain the mind from them and control it Hearing a sound, ....re.... scenting a smell, ....re.....tasting with the tongue, ....re...experiencing a touch with the body, ....re... and cognizing an idea in the mind, takes the sign and the detail. When abiding the faculty of the mind not under control demeritorious things concerning coveting and displeasure flow to his mind, he does not restrain the mind from them and control it Thus the bhikkhu does not dress the wounds.
Bhikkhus, how does the bhikkhu not make fumes?
Here, bhikkhus, the bhikkhu does not explain to others the Teaching, as he had heard and learnt. Thus the Bhikkhu does not make fumes.
Bhikkhus, how does the bhikkhu not know the ford?
Here, bhikkhus, the bhikkhu does not question, from time to time and question again from the learned bhikkhus who know the headings, of the Teaching and the Discipline thus:-'Venerable sir, what is the meaning of this? So that those venerable ones disclose and make manifest to him the hidden meanings and dispel his various doubts.
Thus the bhikkhu does not know the ford.
Bhikkhus, how does the bhikkhu not know the drink?
Here, bhikkhus, the bhikkhu does not enjoy the meanings in the Teaching and the delight of experiencing the Teaching. Thus the bhikkhu does not know the drink.
Bhikkhus, how does the bhikkhu not know the path?
Here, bhikkhus, the bhikkhu does not know the Noble Eightfold Path as it really is. Thus the bhikkhu does not know the path.
Bhikkhus, how does the bhikkhu not know the pasture?
Here, bhikkhus, the bhikkhu does not know the four establishments of mindfulness as it really is. Thus the bhikkhu does not know the pasture.
Bhikkhus, how does the bhikkhu become faulty not leaving a remainder?
Here, bhikkhus, the bhikkhu accepts all robes, morsel food, dwellings and requisites when ill, offered by householders who have faith. There he does not know the measure to accept. Thus the bhikkhu beccomes faulty not leaving a remainder.
Bhikkhus, how does the bhikkhu not honour and take special care of the elders of long standing, the forefathers of the Community?
Here, bhikkhus, the bhikkhu does not honour and take special care of the elders of long standing, the forefathers of the Community who had gone forth long ago. He does not attend on them, with bodily thoughts of loving kindness, verbal thoughts of loving kindness and mental thoughts of loving kindness. Thus the bhikkhu does not honour and take special care of the elders of long standing, the forefathers of the Community.
Bhikkhus it is not possible for the bhikkhu endowed with these eleven things to grow and come to greatness in this discipline of the Teaching.
Bhikkhus, it is possible for the cowherd endowed with eleven things to attend to his herd and prosper in it. What eleven?
Here, bhikkhus, the cowherd knows matter, is clever in signs, pulls out nits, dresses the wounds, makes fumes, knows the ford, knows the places to drink, knows the paths, is clever in finding pasture, leaves a remainder and takes special care of the leaders the forefathers of the herd.
Bhikkhus, it is possible for the cowherd endowed with these eleven things to attend to his herd and prosper in it.
In the same manner bhikkhus it is possible for the bhikkhu endowed with eleven things to grow and come to greatness in this discipline of the Teaching. What eleven?
Here, bhikkhus, the bhikkhu knows matter, is clever in signs, pulls out nits, dresses the wounds, makes fumes, knows the ford, knows the drink, knows the paths, is clever in finding pasture, is faulty not leaving a remainder and honours and takes special care of the elders of long standing, the forefathers of the Community.
Bhikkhus, how does the bhikkhu know matter?
Here, bhikkhus, the bhikkhu knows, as it really is, that all matter is, of the four primary elements of matter. Thus the bhikkhu knows matter.
Bhikkhus, how is the bhikkhu clever in signs?
Here, bhikkhus, the bhikkhu knows, as it really is, the fool according to his actions and the wise one according to his actions. Thus the bhikkhu is clever in signs.
Bhikkhus, how does the bhikkhu pull out nits?
Here, bhikkhus, the bhikkhu does not endure, arisen sensual thoughts dispels, destroys, and makes them not arise again. Does not endure arisen angry thoughts and hurting thoughts dispels them, destroys, and makes them not arise again Thus the bhikkhu pulls out nits?
Bhikkhus, how does the bhikkhu dress the wounds?
Here, bhikkhus, the bhikkhu seeing a form does not take the sign or the detail. When abiding the faculty of the eye not under control demeritorious things concerning coveting and displeasure flow to his mind, he restrains the mind from them and controls it Hearing a sound, ....re.... scenting a smell, ....re.....tasting with the tongue, ....re...experiencing a touch with the body, ....re... and cognizing an idea in the mind, does not take the sign and the detail. When abiding the faculty of the mind not under control demeritorious things concerning coveting and displeasure flow to his mind, he restrains the mind from them and controls it. Thus the bhikkhu dresses the wounds.
Bhikkhus, how does the bhikkhu make fumes?
Here, bhikkhus, the bhikkhu explains to others the Teaching, as he had heard and learnt. Thus the Bhikkhu makes fumes.
Bhikkhus, how does the bhikkhu know the ford?
Here, bhikkhus, the bhikkhu questions, from time to time and question again from the learned bhikkhus who know the headings, of the Teaching and the Discipline thus:-'Venerable sir, what is the meaning of this? So that those venerable ones disclose and make manifest to him the hidden meanings and dispel his various doubts.
Thus the bhikkhu knows the ford.
Bhikkhus, how does the bhikkhu know the drink?
Here, bhikkhus, the bhikkhu enjoys the meanings in the Teaching and the delight of experiencing the Teaching. Thus the bhikkhu knows the drink.
Bhikkhus, how does the bhikkhu know the path?
Here, bhikkhus, the bhikkhu knows the Noble Eightfold Path as it really is. Thus the bhikkhu knows the path.
Bhikkhus, how does the bhikkhu know the pasture?
Here, bhikkhus, the bhikkhu knows the four establishments of mindfulness as it really is. Thus the bhikkhu knows the pasture.
Bhikkhus, how does the bhikkhu become not faulty leaving a remainder?
Here, bhikkhus, the bhikkhu does not accept all robes, morsel food, dwellings and requisites when ill, offered by householders who have faith. There he knows the measure to accept. Thus the bhikkhu beccomes not faulty leaving a remainder.
Bhikkhus, how does the bhikkhu honour and take special care of the elders of long standing, the forefathers of the Community?
Here, bhikkhus, the bhikkhu honours and takes special care of the elders of long standing, the forefathers of the Community who had gone forth long ago. He attends on them, with bodily thoughts of loving kindness, verbal thoughts of loving kindness and mental thoughts of loving kindness. Thus the bhikkhu honours and takes special care of the elders of long standing, the forefathers of the Community.
Bhikkhus it is possible for the bhikkhu endowed with these eleven things to grow and come to greatness in this discipline of the Teaching.
You can find this sutta and other suttas from the Anguttara Nikkaya on our websites at http://www.bdcu.org.au and the Buddha Dhyana Dana Review Online, Volume 12 No. 3. at http://www.bddronline.net.au.
In next week's Abhidhamma class we will study rupa-kalapas.
References
Dr. Mehm Tin Mon, 1995, "The Essence of Buddha Abhidhamma", publisher Mehm Tay Zar Mon, Yangon
Uppalawanna, Venerable Sister (Translator), Gopaalakasutta - The Discourse on the Cowherd, from the Anguttara Nikkaya I, Rupaadii - Ekaka Vagga I, websites http://www.bdcu.org.au and the Buddha Dhyana Dana Review Online, Volume 12 No. 3. at http://www.bddronline.net.au. This text was kindly given to the Buddhist Discussion Centre (Upwey) by the Venerable Sister Uppalawanna.
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