Abstract

The objectives of the study are 1) to study the principle of “Rȗpa-Nāma” as appeared in Theravada Buddhism; 2) to study the method of meditation with a specific pattern of “Rȗpa-Nāma” according to Ajahn Nab  Mahāneeranon; and 3) to study the application of meditation with a specific pattern of “Rȗpa-Nāma” according to Wat Santiwan, Mueang district, Phitsanulok province. The data collected for study are taken from the Buddhist text named “Tetipitaka”, Scriptures, Sub-Scriptures and related academic papers.

The study has found that “Rȗpa-Nāma” is a nature of all things existing as the state of ultimate truth in the world. Moreover, it always arises and ends with a combination of the Five Aggregates called “Panca Khantha” namely Rupa (matter of corporeality), Vedanā (feeling), Saññā (perception), Sangkan (mental formations), and Vinnanā (consciousness). These Five Aggregates are also in line with Hetu-Paccaya–rooted conducts and what supposedly generally known as ‘animal’, ‘person’, ‘woman’, or ‘man’, etc. The “Rȗpa-Nāma” practice, therefore, plays a vital role for being used as an object of vipassanā or insight meditation.

Insight meditation, with a specific pattern of “Rȗpa-Nāma”, is a way for practitioners to practice for an occurrence of clear wisdom in mind. By doing this, the practitioners are supposed to focus mainly on the Six Exercises for the Insight Development or Vipassanābhūmi and also the Four Foundations of Mindfulness Development, which exists with contemplation of mindfulness on the objects coming through the six channels: eye, ear, nose, tongue, body, and mind. Through these six channels occurs the Rȗpa-Nāma in the current moment, also called “   a present object”. Keeping stay up with the present object helps practitioners have clear enough mind to contemplate the Rȗpa-Nāma on a condition of three characteristics: impermanent, suffering and non-self.

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