Early Monastic Buddhism v1.c8.s6.7

v1.c8.s6.7

In the *M. Vṛ.*, it is clearly stated that 'nāma' is a collective name of the four *arūpiṇaḥ skandhā* (i.e. immaterial skandhas) while *rūpa* is that which takes form and offers obstruction (*rūpyata iti rūpam bādhyata ityarthaḥ*). The Tibetan rendering of *rūpyate* is *gshig tu. run bus* = because it is susceptible of examination and that of *bādhyate* is *gnod. par. bya. bar. nun* = it is susceptible of being struck (see *M. Vṛ.*, p. 544 fn.). Cf. Another conception of soul similar to this (b) Soul is non-material (*arūpi*) but remains healthy and conscious after death. Buddhaghosa thinks that this view is due to the meditator reaching the Arūpasamāpatti stage and confusing the *nimitta* (object of meditation) of Arūpasamāpatti with *attā* (soul). He attributes to Mahāvīra a doctrine similar to this. Buddhaghosa seems to be correct in his suggestion, for the Jainas also describe their soul (*jīva*) as non-material (*arūpa*) and formless (*amūrta*).¹