A Systematic and Comparative Study of the difference between Rupa and Rupakkhanda with reference to the pitaka.

A Systematic and Comparative Study of the difference between Rupa  and Rupakkhanda with reference to the  pitaka.

Thalangalle Pesala Thero
Undergraduate [Second year]
Buddhist and Pali University of Sri Lanka
Pesalat22@gmail.com

Introduction  

The Pali word for form is Rupa when we discuss it in singular form. When it is bundle  it is called ‘Aggregate of form’ or Rupakkhanda’. ‘Khanda’ means a number of Rupa like a mountain. Rupa is thoroughly discussed in the discourses as it is the first of the five aggregate of clinging that has to be understood in order to attain enlightenment.

Objective

The main Objective of this Study is to comparatively Study the difference between Rupa and Rupakkhanda taught in Buddhism with reference to the Pitaka.  

Methodology

The canon, books and web article were used to gather the referent data and data was analyzed through the comparative methodology.

Discussion

Let’s see a useful definition for Rupa given by the Buddha in Paticcasamuppada Vibhanga sutta in the book of connected discourses.  The Buddha asked questions from monks about each links of dependent co-origination (Paticcasamuppada) and their definition. According to the Sutta  the Buddha himself answered all the questions. Related to Rupa  the question is; ‘Monks  what is Rupa? It is the four great elements and something derived from the four great elements’. Here  the four great elements are earth element (Pathavi Dhathu)  water element (Apo dhathu)  heat element (thejo dhathu) and air element (Vayo Dhathu).

Whatever rupas  subtle or gross  pleasant or unpleasant  ugly or beautiful  each kind of Rupa appears due to elements. In other words  Rupa is four elements or something comes into being based on four elements.  How does a Rupa make? It explains that whatever encounters to our eyes is as Rupa. Because eyes are the sense those four elements or something derived four elements see. When we open our eyes  we can see pictures made by different colors. It is the Rupa.

There’s an important differentiation regarding the terms rupa and kaya.  The word kaya is typically translated as body, while rupa is translated as form or materiality. Rupa is a concept specific in use as related to the five aggregates, and includes light, sound, temperature, liquidity, flavor, odor, pressure/hardness-softness, etc.  Rupa is whatever stimulates the eyes, ears, etc.  Kaya is a concept specific to the practice of vipassana, in regards to noting the experience of being stimulated by light, sound, etc. 

Therefore, the rupakkhanda is the aggregation of various stimulating elements.  The four primary elements represent the subjective experience: hardness/softness, heat/coolness, movement, and fluidity/cohesion.  The elements are conceived as  co-occurring, for example, ice feels hard, cold, and tends to be slippery when held in the hand, which combines fluidity (water) and movement (slippery).  The ice is rupa, while the subjective experience is kaya.

Conclusion

Thus, the present study analyses that  there are main and major differences between Rupa and Rupakkhanda

Reference

Gorkom, Nina Van, Abhidhamma in Daily Life;Chapter 2,The five khandas.

https://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.002.than.html

https://puredhamma.net/key-hidden-dhamma-concepts/two-key-mental-factors-sanna-and-vedana/difference-between-rupa-and-rupakkhandha/

https://www.wisdomlib.org/definition/rupakkhandha

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A Comparative Study on the Modes of Dissemination of the Dhamma used in the Past and Present

A Comparative Study on the Modes of Dissemination of the Dhamma used in the Past and Present

                                                                                                                                                                                                                               Thalangalle Pesala thero
                                                                                    Second Year
                                                                                    Buddhist and Pali University of Sri Lanka

Abstra

Various methods have been used in the past as well as in present for the dissemination of Buddhism. With the use of such diverse methods, it was expected to introduce Buddhism to the people quickly. This research aims at comparative study on the strategies that have been used in the past and present for the dissemination of Dhamma. According to the historical records,   dissemination of the Dhamma started during the Buddha’s lifetime. The Buddha advised the first sixteen Arahants to wander alone for the welfare of others and to spread the Dhamma. They completed the task undergoing many hardships. After the third Buddhist Council, Moggaliputtatissa thero advised king Dharmashoka to start the dissemination of the Dhamma. Accordingly, missionaries were sent to nine countries. Those missionaries used many methods to disseminate the Dhamma to the respective countries.  Moreover, the history illustrates that various methods such as the establishment of inscriptions, stupa and temples, preaching the most attractive doctrines of Buddhism at first were used by these Arahants to popularize the Dhamma. With the development of the modern technology such as television, social media, websites, apps, etc., the Dhamma communication could be easily transformed to any corner of the world. The present paper thus analyses the various communication modes that have been in use in spreading Buddhism illustrating their effectiveness. Books, journals and web articles were used to gather the referent  data for the study and data was analysed through comparative methodology on the diverse modes of communication in disseminating the Dhamma. 

Keywords: Dhamma, Dissemination, Past, Present, Missionaries, Technology

Edict of king Ashoka

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