Chapter 2 - The Eight Inseparable Rupas

The four Great Elements of solidity, cohesion, temperature and motion are always present wherever there is materiality. Apart from these four elements there are other rupas, namely twentyfour “derived rupas” (in Pali: upada rupas). The “Atthasalini” (II, Book II, Ch III, 305) explains about them:

“... grasping the great essentials (great elements), not letting go, such (derived rupas) proceed in dependance upon them.” Thus, the derived rupas could not arise without the four Great Elements.

But not all kinds of derived rupas arise with every group of rupas. However, four among the derived rupas always arise together with the four Great Elements in every group of rupas and are thus present wherever there is materiality, no matter whether rupas of the body or materiality outside the body. These four rupas are the following:

1. visible object (or colour)
2. odour
3. flavour
4. nutrition

The four Great elements and these four derived rupas which always arise together are called the “inseparable rupas” (in Pali: avinibbhoga rupas). Wherever there is solidity, there also have to be cohesion, temperature, motion, colour, odour, flavour and nutritive essence. As regards visible object or colour, this is a rupa arising with every kind of materiality. It is that which is experienced through the eye-door. It is not a thing or a person. Visible object is the only rupa which can be seen.

Colours are different because of different conditions (See also Dhammasangani § 617.) , but no matter which colour appears we should remember that what  is experienced through the eye-door is the rupa which is visible, visible object. The “Atthasalini” (II, Book II, Ch III, 318) gives the following definition of visible object (See also Visuddhimagga XIV, 54.):

... For all this matter has the characteristic of striking the eye, the function or property of being in relation of object to visual cognition, the manifestation of being the field of visual cognition, the proximate cause of the “four great essentials” (four Great Elements). 

Visible object has as its proximate cause the four Great Elements because it cannot arise without them. However, when a characteristic of one of these four Great Elements, such as hardness or heat, is experienced, the accompanying visible object cannot be experienced at the same time. When there are conditions for seeing, visible object is experienced. 

When we close our eyes, there may be remembrance of the shape and form of a thing, but that is not the experience of visible object. The thinking of a “thing”, no matter whether our eyes are closed or open, is different from the actual experience of what is visible.

We may find it difficult to know what visible object is, since we are usually absorbed in paying attention to the shape and form of things. When we perceive the shape and form of something, for example of a chair, we think of a concept. A chair cannot impinge on the eyesense. Seeing does not see a chair, it only sees what is visible. Seeing and thinking occur at different moments. There is not thinking all the time, there are also moments of just seeing, moments that we do not pay attention to shape and form. There can be only one citta at a time experiencing one object, but different experiences arise closely one after the other. When one cannot distinguish them yet from each other, one believes that they occur all at the same time. If we remember that visible object is the rupa which can be experienced through the eyesense, right understanding of this reality can be developed.

As we have seen, odour is another rupa among the eight inseparable rupas. Wherever there is materiality, no matter whether of the body or outside the body, there has to be odour. The “Dhammasangani” (§ 625) mentions different odours, pleasant and unpleasant, but they all are just odour which can be experienced through the nose. The “Atthasalini” (II, Book II, Ch III, 320) defines odour as follows (See also Visuddhimagga XIV, 56.):

... all odours have the characteristic of striking the sense of smell, the property of being the object of olfactory cognition, the manifestation of being the field of the same....

It has as proximate cause the four Great Elements. Odour cannot arise alone, it needs the four Great Elements which arise together with it and it is also accompanied by the other rupas which are included in the eight inseparable rupas. When odour appears we tend to be carried away by like or dislike. We are attached to fragrant odours and we loathe nasty smells. However, odour is only a reality which is experienced through the nose and it does not last. If one does not develop understanding of realities one will be enslaved by all objects experienced through the senses. On account of these objects akusala cittas tend to arise and even unwholesome deeds may be committed. When someone thinks that there is a self who can own what is seen, touched or smelt, he may even steal or kill. In reality all these objects are insignificant, they arise and then fall away immediately.

As regards flavour, the “Dhammasangani” (§ 629) mentions different kinds of flavour, such as sour, sweet, bitter or pungent; they may be nice or nauseous, but they are all just flavour which is experienced through the tongue. The “Atthasalini” (II, Book II, Ch III, 320) defines flavour as follows (See also Visuddhimagga XIV, 70.):

... all tastes have the characteristic of striking the tongue, the property of being the object of gustatory cognition, the manifestation of being the field of the same...

Its proximate cause is the four Great Elements. Flavour does not arise alone, it needs the four Great Elements which arise together with it, and it is also accompanied by the other rupas which are included in the eight inseparable rupas. We are attached to food and we find its flavour very important. As soon as we have tasted delicious flavour attachment tends to arise. We are forgetful of the reality of flavour which is only a kind of rupa. When we recognize what kind of flavour we taste, we think about a concept, but the thinking is conditioned by the experience of flavour through the tongue.

Nutrition is another kind of rupa which has to arise with every kind of materiality. It can be experienced only through the mind-door. The “Dhammasangani” (§ 646) mentions food such as boiled rice, sour gruel, flour, etc., which can be eaten and digested into the “juice” by which living beings are kept alive. The “Atthasalini” (II, Book II, Ch III, 330) explains that there is foodstuff, the substance which is swallowed (kabalinkaro aharo, literally, morsel-made food), and the “nutritive essence” (oja). The foodstuff which is swallowed fills the stomach so that one does not grow hungry. The nutritive essence which is in food preserves beings, keeps them alive. The nutritive essence in gross foodstuff is weak, and in subtle foodstuff it is strong. After eating coarse grain one becomes hungry after a brief interval. But when one has taken ghee (butter) one does not want to eat for a long time (Atthasalini, 331). The “Atthasalini” (332) gives the following definition of nutriment (See also Visuddhimagga XIV, 70.):

As to its characteristic, etc., solid food has the characteristic of nutritive essence, the function of fetching matter (to the eater), of sustaining matter as its manifestation, of substance to be swallowed as proximate cause..

Nutritive essence is not only present in rice and other foods, it is also present in what we call a rock or sand. It is present in any kind of materiality. Insects are able to digest what human beings cannot digest, such as, for example, wood. 

Nutrition is one of the four factors which produce rupas of the body. As we have seen, the other factors are kamma, citta and temperature (See Introduction.). In the unborn being in the mother’s womb, groups of rupa produced by nutrition arise as soon as the nutritive essence present in food taken by its mother pervades its body (Visuddhimagga XVII, 194). From then on nutrition keeps on producing rupas and sustaining the rupas of the body throughout life.

We can notice that nutrition produces rupas when good or bad food affects the body in different ways. Bad food may cause the skin to be ugly, whereas the taking of vitamins for example may cause skin and hair to look healthy.

Because of attachment we are inclined to be immoderate as to food. We forget to consider food as a medicine for our body. The Buddha exhorted the monks to eat just the quantity of food which is needed to sustain the body but not more and to reflect wisely when eating (Visuddhimagga I, 85). The monk should review with understanding the requisites he receives. We read in the “Visuddhimagga” (I, 124): 

... For use is blameless in one who at the time of receiving robes, etc., reviews them either as (mere) elements or as repulsive, and puts them aside for later use, and in one who reviews them thus at the time of using them.

The monk should review robes, and the other requisites of dwelling, food and medicines, as mere elements or as repulsive. If he considers food as repulsive it helps him not to indulge in it. Food consists merely of conditioned elements. This can be a useful reminder, also for laypeople, to be mindful when eating. In the Commentary to the “Satipatthana Sutta” (The Papancasudani. See “The Way of Mindfulness”, a translation of the Satipatthana Sutta, Middle Length Sayings I, 10, and its commentary by Ven. Soma, B.P.S. Kandy.), in the section on Mindfulness of the Body, “Clear Comprehension in  Partaking of Food and Drink”, we read that, when one swallows food, there is no one who puts the food down into the stomach with a ladle or spoon, but there is the element of wind performing its function. We then read about digestion:

... There is no one who having put up an oven and lit a fire is cooking each lump standing there. By only the process of caloricity (heat) the lump of food matures. There is no one who expels each digested lump with a stick or pole. Just the process of oscillation (the element of wind or motion) expels the digested food.

There is no self who eats and drinks, there are only elements performing their functions.

Whatever kind of materiality arises, there have to be the four Great Elements and the four derived rupas of visible object, odour, flavour and nutrition. Because of ignorance we are attached to our possessions. We  may understand that when life ends we cannot possess anything anymore. But even at this moment there is no “thing” we can possess, there are only different elements which do not stay. When we look at beautiful things such as gems we tend to cling to them. However, through the eyes only colour or visible object appears and through touch tangible object such as hardness appears. In the absolute sense it does not make any difference whether it is hardness of a gem or hardness of a pebble which is experienced through touch. We may not like to accept this truth since we find that gems and pebbles have different values. We have  accumulated conditions to think about concepts and do not develop understanding of realities; we tend to forget that what we call gems and also the cittas which enjoy them do not last, they are gone immediately. Someone who leads the life of a layman enjoys his possessions, but he can also develop understanding of what things really are.

In the ultimate sense life exists only in one moment, the present moment. At the moment of seeing the world of visible object is experienced, at the moment of hearing the world of sound, and at the moment of touching the world of tangible object. Life is actually one moment of experiencing an object.

The “Book of Analysis” (Vibhanga, Second Book of the Abhidhamma, Pali Text Society, 1969.) (Part 3, Analysis of the Elements, § 173) mentions precious stones together with pebbles and gravel in order to remind us of the truth. It explains about the internal element of extension (solidity) as being hair of the head, hair of the body and other “parts of the body”. Then it explains about the external element of extension as follows:

Therein what is the external element of extension? That which is external, hard, harsh, hardness, being hard, external, not grasped. For example: iron, copper, tin, lead, silver, pearl, gem, cat’s-eye, shell, stone, coral, silver coin, gold, ruby, variegated precious stone, grass, wood, gravel, potsherd, earth, rock, mountain; or whatever else there is.... 

The elements give us pleasure or pain. When we do not realize them as they are, we are enslaved by them. We read in the “Kindred Sayings” (II, Nidana-vagga, Ch XIV, Kindred Sayings on Elements, § 34, Pain) that the Buddha said to the monks at Savatthi: 

If this earth-element, monks, this water-element, this heat-element, this air-element were entirely painful, beset with pain, immersed in pain, not immersed in happiness, beings would not be lusting after them. But inasmuch as each of these elements is pleasant, beset with pleasure, immersed in pleasure, not in pain, therefore it is that beings get lusting after them.

If this earth-element, monks, this water-element, this heat-element, this air-element were entirely pleasant, beset with pleasure, immersed in pleasure, not immersed in pain, beings would not be repelled by them. But inasmuch as each of these elements is painful, is beset with pain, immersed in pain, not immersed in pleasure, therefore it is that beings are repelled by them…

We are bound to be attached to the elements when we buy beautiful clothes or enjoy delicious food. We are bound to be repelled by the elements when we get hurt or when we are sick. But no matter whether the objects we experience are pleasant or unpleasant, we should realize them as elements which arise because of their own conditions and which do not belong to us.

Questions

1. Is there nutrition with matter we call a table?
2. Why are eight rupas called the “inseparable rupas”?
3. Nutrition is one of the four factors which can produce rupa. Can it produce the materiality we call “tree”?