Conclusion

The study of the different kinds of rupa will make us understand more clearly the various conditions for the arising of bodily phenomena and mental phenomena. Gradually we shall come to understand that all our experiences in life, all the objects we experience, our bodily movements and our speech are only conditioned nama and rupa. In the planes of existence where there are nama and rupa, nama conditions rupa and rupa conditions nama in different ways. The rupas which are sense objects and the rupas which can function as sense-doors are conditions for the different cittas arising in processes which experience sense objects.

In order to develop understanding of nama and rupa it is necessary to learn to be mindful of the nama or rupa which presents itself at the present moment. Only one object at a time can be object of mindfulness and in the beginning we may find this difficult. The study of rupas can help us to have more clarity about the fact that only one object at a time can be experienced through one of the six doors. Visible object, for example, can be experienced through the eye-door, it cannot be experienced through the body-door, thus, through touch. Seeing-consciousness experiences what is visible and body-consciousness experiences tangible object, such as hardness or softness. Through each door the appropriate object can be experienced and the different doorways should not be confused with one another. When we believe that we can see and touch a flower, we think of a concept. We can learn to see the difference between the direct experience of one reality at a time and the thinking of a concept. A concept or conventional reality can be an object of thought, but it is not a paramattha dhamma, an ultimate reality with its own inalterable characteristic (See my Preface.).

It may seem complicated to be mindful of one reality at a time, but realities such as visible object, hardness or sound are impinging on the senses time and again. When we have understood that they have different characteristics and that they present themselves one at a time, we can learn to be mindful of them. We should remember that at the moment of mindfulness of a reality understanding of that reality can be developed. Right understanding should be the goal. There is no self who understands. Understanding is a cetasika, a type of nama; it understands and it can develop. 

Right understanding is developed in different stages of insight and it is useful to know more about the first stage. When the first stage of insight has been reached, panna, understanding, distinguishes the characteristic of nama from the characteristic of rupa. In theory we know that nama experiences something and that rupa does not experience anything, but when they appear there is in the beginning not yet direct understanding of their different characteristics. We may, for example, cling to an idea of “I am feeling hot”. What is there in reality? There is nama which experiences heat and there is rupa which is heat, but we tend to think of a “whole”, a conglomeration of different phenomena: of a person who feels hot. Then nama cannot be distinguished from rupa. It is true that, when there is the experience of heat, also the rupa which is heat is present. However, only one reality at a time can be object of mindfulness. 

Sometimes there can be mindfulness of nama, and sometimes of rupa, and this depends on mindfulness (sati) which is a cetasika arising because of its own conditions. When one reality at a time is object of mindfulness, there is at that moment no thinking of “self” or “my body”. Gradually understanding can develop and then clinging to self will decrease. 

Rupas which impinge on the five senses are experienced through the sense-doors as well as through the mind-door. Namas cannot be experienced through a sense-door, but only through the mind-door. Each of the sense-objects which is experienced through the appropriate sense- door is also experienced through the mind-door. We may understand that seeing sees visible object, but the experience of visible object through the mind-door is covered up. The processes of cittas pass very rapidly and when understanding has not been developed it is not clearly known what the mind-door is. At the first stage of insight panna arising in a mind-door process clearly realizes the difference between the characteristic of nama and the characteristic of rupa, and at that stage it is also known what the mind-door is. When understanding develops it will come to that stage.

The study of nama and rupa can clear up misunderstandings about the development of understanding and about the object of understanding. Reading about nama and rupa and pondering over them are conditions for the development of right understanding of the realities which present themselves through the six doors.

We read in the “Therigatha” (Psalms of the Sisters) about people in the Buddha’s time who were disturbed by problems and could not find mental stability. When they were taught Abhidhamma they could develop right understanding and even attain enlightenment. While one studies the elements, the sense-doors, the objects, in short, all ultimate realities (paramattha dhammas), the truth that there is no being or self becomes more evident. We read in Canto 57 about Bhikkhuni (Bhikkhuni means nun or sister.) Vijaya who could not find peace of mind. After she had been taught Abhidhamma she developed right understanding of realities and attained arahatship (The highest stage of enlightenment.). We read:

Four times, nay five, I sallied from my cell,
And roamed afield to find the peace of mind
I lacked, and governance of thoughts
I could not bring into captivity.
Then to a Bhikkhuni I came and asked
Full many a question of my doubts.
To me she taught Dhamma: the elements,
Organ and object in the life of sense,
(And then the factors of the Nobler life:)
The Ariyan truths, the Faculties, the Powers,

The Seven Factors of Enlightenment (The ariyan truths are the four noble truths: the truth of dukkha, which is the impermanence and unsatisfactoriness of all conditioned realities, the truth of the origin of dukkha, which is craving, the truth of the ceasing of dukkha which is nibbana, the truth of the way leading to the ceasing of dukkha, which is the development of the eightfold Path. The  aculties, Powers, Seven Factors of Enlightenment are wholesome qualities to be developed for the attainment of enlightenment. Among them are mindfulness, energy, concentration and understanding.).

The Eightfold Path, leading to utmost good.
I heard her words, her bidding I obeyed.
While passed the first watch of the night there rose
Long memories of the bygone line of lives.
While passed the second watch, the Heavenly Eye,
Purview celestial, I clarified (The Heavenly Eye is the knowledge of the passing away and rebirth of beings.)
While passed the last watch of the night, I burst
And rent aside the gloom of ignorance.
Then, letting joy and blissful ease of mind
Suffuse my body, seven days I sat,
Ere stretching out cramped limbs I rose again.
Was it not rent indeed, that muffling mist?