Rūpa

Rūpa is not matter as in the metaphysical substance of materialism. Instead it means both materiality and sensibility—signifying, for example, a tactile object both insofar as that object is made of matter and that the object can be tactically sensed. In fact rūpa is more essentially defined by its amenability to being sensed than its being matter: just like everything else it is defined in terms of its function; what it does, not what it is.[4] As matter, rūpa is traditionally analysed in two ways: as four primary elements (Pali, mahābhūta); and, as ten or twenty-four secondary or derived elements.

Existing rūpa consists in the four primary or underived (no-upādā) elements:

• earth or solidity
• fire or heat
• water or cohesion
• air or movement

In the Abhidhamma Pitaka and later Pali literature,[5] rūpa is further analyzed in terms of ten or twenty-three or twenty-four types of secondary or derived (upādā) matter. In the list of ten types of secondary matter, the following are identified:

• eye
• ear
• nose
• tongue
• body[6]
• form
• sound
• odour
• taste
• touch[7]

If twenty-four secondary types are enumerated, then the following fifteen are added to the first nine of the above ten:

• femininity
• masculinity or virility
• life or vitality
• heart or heart-basis[8]
• physical indications (movements that indicate intentions)
• vocal indications
• space element
• physical lightness or buoyancy
• physical yieldingness or plasticity
• physical handiness or wieldiness
• physical grouping or integration
• physical extension or maintenance
• physical aging or decay
• physical impermanence
• food[9]

A list of 23 derived types can be found, for instance, in the Abhidhamma Pitaka's Dhammasangani (e.g., Dhs. 596), which omits the list of 24 derived types' "heart-basis."[10]

The practice of dhyana is aided by anapanasati, mindfulness of breathing. The Suttapitaka (the Agamas) describe four stages of rupa jhāna. Rupa refers to the material realm, in a neutral stance, as different from the kama realm (lust, desire) and the arupa-realm (non-material realm).[11] Each jhāna is characterised by a set of qualities which are present in that jhana.[12][13][14]

• First dhyāna: the first dhyana can be entered when one is secluded from sensuality and unskillful qualities, due to withdrawal and right effort. There is pīti ("rapture") and non-sensual sukha ("pleasure") as the result of seclusion, while vitarka-vicara ("discursive thought") continues;[15]
• Second dhyana: there is pīti ("rapture") and non-sensual sukha ("pleasure") as the result of concentration (samadhi-ji, "born of samadhi"[16]); ekaggata (unification of awareness) free from vitarka-vicara ("discursive thought"); sampasadana ("inner tranquility");[17][18]
• Third dhyana: upekkhā[19] (equanimous; "affective detachment"[20]), mindful, and alert, and senses pleasure with the body;
• Fourth dhyana: upekkhāsatipārisuddhi [21] (purity of equanimity and mindfulness); neither-pleasure-nor-pain. Traditionally, the fourth jhāna is seen as the beginning of attaining psychic powers (abhijñā).[22]