Defining of the Elements

[Word Definitions]

27. Now comes the description of the development of the definition of the four elements, which was listed as the “one defining” next to the perception of repulsiveness in nutriment (III.105).

Herein, “defining” (vavatthāna) is determining by characterizing individual essences.^[1] [The compound] catudhātuvavatthāna (“four-element defining”) is [resolvable into] catunnaṃ dhātūnaṃ vavatthānaṃ (“defining of the four elements”). “Attention given to elements,” “the meditation subject consisting of elements” and “defining of the four elements” all mean the same thing.

This is given in two ways: in brief and in detail. It is given in brief in the Mahāsatipaṭṭhāna Sutta (D II 294), and in detail in the Mahāhatthipadopama Sutta (M I 185), the Rāhulovāda Sutta (M I 421), and the Dhātuvibhaṅga Sutta (M III 240).

[Texts and Commentary in Brief]

28. It is given in brief in the Mahāsatipaṭṭhāna Sutta, for one of quick understanding whose meditation subject is elements, as follows: “Bhikkhus, just as though a skilled butcher or butcher’s apprentice had killed a cow and were seated at the crossroads [348] with it cut up into pieces, so too, bhikkhus, a bhikkhu reviews this body however placed, however disposed, as consisting of elements: In this body there are the earth element, the water element, the fire element, and the air element”^[2] (D II 294).

29. The meaning is this: just as though a clever butcher, or his apprentice who worked for his keep, had killed a cow and divided it up and were seated at the crossroads, reckoned as the intersection of the main roads going in the four directions, having laid it out part by part, so too a bhikkhu reviews the body, however placed because it is in some one of the four postures and however disposed because it is so placed, thus: In this body there are the earth element, the water element, the fire element, and the air element.

30. What is meant? Just as the butcher, while feeding the cow, bringing it to the shambles, keeping it tied up after bringing it there, slaughtering it, and seeing it slaughtered and dead, does not lose the perception “cow” so long as he has not carved it up and divided it into parts;but when he has divided it up and is sitting there, he loses the perception “cow” and the perception “meat” occurs; he does not think “I am selling cow” or “They are carrying cow away,” but rather he thinks “I am selling meat” or “They are carrying meat away”; so too this bhikkhu, while still a foolish ordinary person—both formerly as a layman and as one gone forth into homelessness—does not lose the perception “living being” or “man” or “person” so long as he does not, by resolution of the compact into elements, review this body, however placed, however disposed, as consisting of elements. But when he does review it as consisting of elements, he loses the perception “living being” and his mind establishes itself upon elements. That is why the Blessed One said: “Bhikkhus, just as though a skilled butcher … were seated at the crossroads … so too, bhikkhus, a bhikkhu … air element.”

[In Detail]

31. In the Mahāhatthipadopama Sutta it is given in detail for one of not overquick understanding whose meditation subject is elements—and as here so also in the Rāhulovāda and Dhātuvibhaṅga Suttas—as follows:

“And what is the internal earth element, friends? Whatever there is internally in oneself that is hard, harsh,^[3] and clung to (acquired through kamma), that is to say, head hairs, body hairs, teeth, nails, skin, flesh, sinews, bones, bone marrow, kidney, heart, liver, midriff, spleen, lungs, bowels, entrails, gorge, dung, or whatever else there is internally in oneself that is hard, harsh, and clung to—this is called the internal earth element” (M I 185). [349]

And: “What is the internal water element, friends? Whatever there is internally in oneself that is water, watery, and clung to, that is to say, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil of the joints, and urine, or whatever else there is internally in oneself that is water, watery, and clung to—this is called the internal water element” (M I 187).

And: “What is the internal fire element, friends? Whatever there is internally in oneself that is fire, fiery, and clung to, that is to say, that whereby one is warmed, ages, and burns up, and whereby what is eaten, drunk, chewed and tasted gets completely digested, or whatever else there is internally in oneself that is fire, fiery, and clung to—this is called the internal fire element” (M I 188).

And: “What is the internal air element, friends? Whatever there is internally in oneself that is air, airy, and clung to, that is to say, up-going winds, downgoing winds, winds in the belly, winds in the bowels, winds that course through all the limbs, in-breath and out-breath, or whatever else there is internally in oneself that is air, airy, and clung to—this is called the internal air element” (M I 188).

32. Here is the commentary on the words that are not clear. Internally in oneself (ajjhattaṃ paccattaṃ): both these words are terms for what is one’s own (niyaka), since what is one’s own is what is produced in one’s own self (attani jātaṃ); the meaning is, included in one’s continuity (sasantati-pariyāpanna). This is called “internal” (ajjhanaṃ = adhi + attā, lit. “belonging-to-self”) because it occurs in self (attani—locative case) just as in the world, speech among women (itthīsu—loc. case) is called “[speech] belonging-to-women” (adhitthi). And it is called, “in oneself” (paccattaṃ) because it occurs owing to self (attānaṃ paṭicca).^[4]

33. Hard: rigid. Harsh: rough. Herein, the first is a word for the characteristic, while the second is a word for the mode; for the earth element is characterized as hard, but its mode is rough, which is why it is called “harsh.” Clung to: taken firmly [by kamma]; the meaning is, firmly taken, seized, adhered to, as “I,” “mine” (see §89f.).

34. That is to say: the word seyyathidaṃ (“that is to say”) is a particle; its meaning is, “What is that?” Next, showing what that is, “head hairs, body hairs,” etc., is said. And here the brain must be added since it has to be understood that the earth element needs to be described in twenty modes. Or whatever else: the earth element included in the remaining three portions.

35. [350] It flows (appoti), flows on (pappoti), to such and such a place as a state of streaming, thus it is water (āpo). The watery (āpo-gata) is what is gone (gata) among such various kinds of water (āpo) as the kamma-originated, and so on. What is that? It is what has the water element’s characteristic of cohesion.

36. Fire (tejo) [is definable] as heating (tejana). The fiery (tejo-gata) is what is gone (gata), in the way already described, among the kinds of fire (tejo). What is that? It is what has the characteristic of heat. Whereby: by means of which the fire element, when excited, this body is warmed, becomes heated by the state of oneday fever,^[5] and so on. Ages: whereby this body grows old, reaches the decline of the faculties, loss of strength, wrinkles, grayness, and so on. Burns up: whereby, when excited, it causes this body to burn, and the person cries out, “I am burning, I am burning!” and longs for ghee a hundred times washed and for gosīsa sandalwood ointment, etc., and for the breeze of a fan. And whereby what is eaten, drunk, chewed and tasted gets completely digested: whereby the boiled rice, etc., that is eaten, or the beverage, etc., that is drunk, or the hard food consisting of flour biscuits, etc., that is chewed, the mango fruit, honey, molasses, etc., that is tasted, gets completely cooked;gets its juice, etc., extracted, is the meaning. And here the first three kinds of fire element [that is to say, “is warmed,” “ages,” and “burns up”] are of fourfold origination (XX.27ff.), while the last is only kamma-originated.

37. Air (vāyo) [is definable] as blowing (vāyana). The airy (vāyo-gata) is what is gone (gata), in the way already described, among the kinds of air. What is that? It is what has the characteristic of distension.^[6] Upgoing winds: winds (forces) mounting upwards that cause the occurrence of vomiting, belching, and so on. Down-going winds: winds (forces) descending downwards that expel excrement and urine. Winds in the belly: winds (forces) outside the bowels. Winds in the bowels: winds (forces) inside the bowels. Winds that course through all the limbs: winds (forces) that produce flexing, extending, etc., and are distributed over the limbs and the whole body by means of the network of veins (nerves). In-breath: wind in the nostrils entering in. Out-breath: wind in the nostrils issuing out. And here the first five are of fourfold origination. In-breath and out-breath are consciousness-originated. [351]

In each instance the phrase or whatever else comprises respectively the water element, the fire element, or the air element included in the other three portions.

38. So the four elements have been detailed in forty-two aspects, that is to say, the earth element in twenty aspects, the water element in twelve, the fire element in four, and the air element in six.

This, firstly, is the commentary on the texts here.

[Method of Development in Brief]

39. As regards the method of development here, however, to discern the elements in detail in this way, “The head hairs are the earth element, the body hairs are the earth element,” appears redundant to a bhikkhu of quick understanding, though the meditation subject becomes clear to him if he gives his attention to it in this way: “What has the characteristic of stiffenedness is the earth element, what has the characteristic of cohesion is the water element, what has the characteristic of ripening (maturing) is the fire element, what has the characteristic of distending (supporting) is the air element.” But when one of not over-quick understanding gives his attention to it in this way, it appears obscure and unevident, and it only becomes plain to him if he gives his attention to it in the first-mentioned way. Why?

40. Suppose two bhikkhus are reciting a text with many elided repetitions, then the bhikkhu with the quicker understanding fills out the elided repetitions once or twice, after which he goes on doing the recital with only the two end parts of the elisions. Here the one of less quick understanding says, “What is he reciting? Why, he does not even give one time to move one’s lips! If the recitation is done like this, when shall we ever get familiar with the text?” and so he does his recitation filling out each elision as it comes. Then the other says, “What is he reciting? Why, he never lets one get to the end of it! If the recitation is done like this; when shall we ever get to the end of it?” So too, the detailed discerning of the elements by head hairs, etc., appears redundant to one of quick understanding, though the meditation subject becomes clear to him if he gives his attention to it in brief in this way, “What has the characteristic of stiffenedness is the earth element,” and so on. But when the other gives his attention to it in this way, it appears obscure and unevident, and it only becomes plain to him if he gives his attention in detail by head hairs and so on.

41. So firstly, one of quick understanding who wants to develop this meditation subject should go into solitary retreat. Then he should advert to his own entire material body and discern the elements in brief in this way: “In this body what is stiffenedness or harshness is the earth element, what is cohesion or fluidity^[7][352] is the water element, what is maturing (ripening) or heat is the fire element, what is distension or movement is the air element.” And he should advert and give attention to it and review it again and again as “earth element, water element,” that is to say, as mere elements, not a living being, and soulless.

42. As he makes effort in this way it is not long before concentration arises in him, which is reinforced by understanding that illuminates the classification of the elements, and which is only access and does not reach absorption because it has states with individual essences as its object.

43. Or alternatively, there are these four [bodily] parts mentioned by the General of the Dhamma [the Elder Sāriputta] for the purpose of showing the absence of any living being in the four great primary elements thus: “When a space is enclosed with bones and sinews and flesh and skin, there comes to be the term ‘material form’ (rūpa)” (M I 190). And he should resolve each of these [as a separate entity], separating them out by the hand of knowledge, and then discern them in the way already stated thus: “In these what is stiffenedness or harshness is the earth element.” And he should again and again advert to them, give attention to them and review them as mere elements, not a living being, not a soul.

44. As he makes effort in this way, it is not long before concentration arises in him, which is reinforced by understanding that illuminates the classification of the elements, and which is only access and does not reach absorption because it has states with individual essences as its object.

This is the method of development when the definition of the elements is given in brief.

[Method of Development in Detail]

45. The method given in detail should be understood in this way. A meditator of not over-quick understanding who wants to develop this meditation subject should learn the elements in detail in the forty-two aspects from a teacher, and he should live in an abode of the kind already described. Then, when he has done all the duties, he should go into solitary retreat and develop the meditation subject in four ways thus: (1) with constituents in brief, (2) with constituents by analysis, (3) with characteristics in brief, and (4) with characteristics by analysis.

[(1) With Constituents in Brief]

46. Herein, how does he develop it with constituents in brief? Here a bhikkhu does his defining in this way, “In twenty of the parts what has the stiffened mode is the earth element,” and he does his defining thus, “In twelve parts the liquid called water with the mode of cohesion is the water element,” [353] and he does his defining thus, “In four parts what matures (what has the mode of ripening) is the fire element,” and he does his defining thus, “In six parts what has the mode of distending is the air element.” As he defines them in this way they become evident to him. As he again and again adverts to them and gives his attention to them, concentration arises as access only.

[(2) With Constituents by Analysis]

47. However, if his meditation subject is not successful while he develops it in this way, then he should develop it with constituents by analysis. How? Firstly, the bhikkhu should carry out all the directions given for the thirty-two-fold aspect in the description of mindfulness occupied with the body as a meditation subject (VIII.48–78), namely, the sevenfold skill in learning and the tenfold skill in giving attention, and he should start with the verbal recitation, in direct and reverse order, of the skin pentad and so on, without omitting any of it. The only difference is this: there, after giving attention to the head hairs, etc., as to colour, shape, direction, location, and delimitation, the mind had to be fixed by means of repulsiveness (VIII.83), but here it is done by means of elements. Therefore at the end of each part after giving attention to head hairs, etc., each in the five ways beginning with colour (VIII.83), attention should be given as follows.

48. These things called head hairs grow on the inner skin that envelops the skull. Herein, just as when kuṇṭha grasses grow on the top of an anthill, the top of the termite-mound does not know, “Kuṇṭha grasses are growing on me,” nor do the kuṇṭha grasses know, “We are growing on the top of a termite-mound,” so too, the inner skin that covers the skull does not know, “Head hairs grow on me,” nor do the head hairs know, “We grow on inner skin that envelops a skull.” These things are devoid of mutual concern and reviewing. So what are called head hairs are a particular component of this body, without thought, [morally] indeterminate, void, not a living being, rigid (stiffened) earth element.

49. Body hairs grow on the inner skin that envelops the body. Herein, just as, when dabba grasses grow on the square in an empty village, the square in the empty village does not know, “Dabba grasses grow on me,” nor do the dabba grasses know, “We grow on the square in an empty village,” so too, the inner skin that envelops the body does not know, “Body hairs grow on me,” nor do the body hairs know, “We grow on inner skin that envelops a body.” These things are devoid of mutual concern and reviewing. So what are called body hairs are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.

50. Nails grow on the tips of the fingers and toes. Herein, just as, when children play a game by piercing madhuka-fruit kernels with sticks, the sticks [354] do not know, “Madhuka-fruit kernels are put on us,” nor do the madhuka-fruit kernels know, “We are put on sticks,” so too, the fingers and toes do not know, “Nails grow on our tips,” nor do the nails know, “We grow on the tips of fingers and toes.” These things are devoid of mutual concern and reviewing. So what are called nails are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.

51. Teeth grow in the jaw bones. Herein, just as, when posts are placed by builders in stone sockets and fastened with some kind of cement,^[8] the sockets do not know, “Posts are placed in us,” nor do the posts know, “We are placed in sockets,” so too, the jaw bones do not know, “Teeth grow in us,” nor do the teeth know, “We grow in jaw bones’.” These things are devoid of mutual concern and reviewing. So what are called teeth are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.

52. Skin is to be found covering the whole body. Herein, just as, when a big lute is covered with damp ox-hide, the lute does not know, “I am covered with damp ox-hide,” nor does the damp ox-hide know, “A lute is covered by me,” so too, the body does not know, “I am covered by skin,” nor does the skin know, “A body is covered by me.” These things are devoid of mutual concern and reviewing. So what is called skin is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.

53. Flesh is to be found plastered over the framework of bones. Herein, just as, when a wall is plastered with thick clay, the wall does not know, “I am plastered with thick clay,” nor does the thick clay know, “A wall is plastered with me,” so too, the framework of bones does not know, “I am plastered with flesh consisting of nine hundred pieces of flesh,” nor does the flesh know, “A framework of bones is plastered with me.” These things are devoid of mutual concern and reviewing. So what is called flesh is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.

54. Sinews are to be found in the interior of the body binding the bones together. Herein, just as, when withies and sticks are bound together with creepers, the withies and sticks do not know [355] “We are bound together with creepers,” nor do the creepers know, “Withies and sticks are bound together by us,” so too, the bones do not know, “We are bound by sinews,” nor do the sinews know, “Bones are bound together by us.” These things are devoid of mutual concern and reviewing. So what are called sinews are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.

55. As to the bones, the heel bone is to be found holding up the ankle bone, the ankle bone holding up the shin bone, the shin bone the thigh bone, the thigh bone the hip bone, the hip bone the backbone, the backbone the neck bone, and the neck bone is to be found holding up the cranium bone. The cranium bone rests on the neck bone, the neck bone on the backbone, the backbone on the hip bone, the hip bone on the thigh bone, the thigh bone on the shin bone, the shin bone on the ankle bone, the ankle bone on the heel bone.

56. Herein, just as, when bricks, timber or [blocks of dried] cow dung are built up, those below do not know, “We each stand holding up those above us,” nor do those above know, “We each rest on those below us,” so too, the heel bone does not know, “I stand holding up the ankle bone,” nor does the ankle bone know, “I stand holding up the shin bone,” nor does the shin bone know, “I stand holding up the thigh bone,” nor does the thigh bone know, “I stand holding up the hip bone,” nor does the hip bone know, “I stand holding up the backbone,” nor does the backbone know, “I stand holding up the neck bone,” nor does the neck bone know, “I stand holding up the cranium bone,” nor does the cranium bone know, “I rest on the neck bone,” nor does the neck bone know, “I rest on the backbone,” nor does the backbone know, “I rest on the hip bone,” nor does the hip bone know, “I rest on the thigh bone,” nor does the thigh bone know, “I rest on the shin bone,” nor does the shin bone know, “I rest on the ankle bone,” nor does the ankle bone know, “I rest on the heel bone.” These things are devoid of mutual concern and reviewing. So what are called bones [356] are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.

57. Bone marrow is to be found inside the various bones. Herein, just as, when boiled bamboo sprouts, etc., are put inside bamboo joints, etc., the bamboo joints, etc., do not know, “Bamboo sprouts, etc., are put in us,” nor do the bamboo sprouts, etc., know, “We are inside bamboo joints, etc.,” so too, the bones do not know, “Marrow is inside us,” nor does the bone marrow know, “I am inside bones.” These things are devoid of mutual concern and reviewing. So what is called bone marrow is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.

58. Kidney is to be found on each side of the heart flesh, being fastened by the stout sinew that starts out with a single root from the base of the neck and divides into two after going a short way. Herein, just as, when a pair of mango fruits are bound together by their stalk, the stalk does not know, “A pair of mango fruits is bound together by me,” nor do the pair of mango fruits know, “We are bound together by a stalk,” so too, the stout sinew does not know, “Kidneys are bound together by me,” nor does the kidney know, “I am bound together by a stout sinew.” These things are devoid of mutual concern and reviewing. So what is called kidney is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.

59. Heart is to be found in the inside of the body near the middle of the frame of the ribs. Herein, just as, when a piece of meat is placed near the framework of an old cart, the inside of the framework of the old cart does not know, “A piece of meat is placed near the middle of me,” nor does the piece of meat know, “I am near the middle of the inside of the framework of an old cart,” so too, the inside of the framework of the ribs does not know, “A heart is near the middle of me,” nor does the heart know, “I am near the middle of the inside of a framework of ribs.” These things are devoid of mutual concern and reviewing. So what is called heart is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.

60. Liver is to be found inside the body, near the right side between the two breasts. Herein, just as, when a twin lump of meat is stuck on the side of a cooking pot, the side of the cooking pot does not know, “A twin lump of meat is stuck on me,” nor does the twin lump of meat know, [357] “I am stuck on the side of a cooking pot,” so too, the right side between the breasts does not know, “Liver is near me,” nor does the liver know, “I am near a right side between two breasts.” These things are devoid of mutual concern and reviewing. So what is called liver is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.

61. As to the midriff, the concealed midriff is to be found surrounding the heart and kidney, while the unconcealed midriff is to be found covering the flesh under the skin in the whole body. Herein, just as, when meat is wrapped in a rag, the meat does not know, “I am wrapped in a rag,” nor does the rag know, “Meat is wrapped in me,” so too, the heart and kidney, and the flesh in the whole body, do not know, “I am concealed by midriff,” nor does the midriff know, “Heart and kidney, and flesh in a whole body, are concealed by me.” These things are devoid of mutual concern and reviewing. So what is called midriff is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.

62. Spleen is to be found near the upper side of the belly lining on the left side of the heart. Herein, just as, when a lump of cow dung is near the upper side of a barn, the upper side of the barn does not know, “A lump of cow dung is near me,” nor does the lump of cow dung know, “I am near the upper side of a barn,” so too, the upper side of the belly lining does not know, “Spleen is near me,” nor does the spleen know, “I am near the upper side of a belly lining.” These things are devoid of mutual concern and reviewing. So what is called spleen is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.

63. Lungs are to be found inside the body between the two breasts, hanging over the heart and liver and concealing them. Herein, just as when a bird’s nest is hanging inside an old barn, the inside of the old barn does not know, “A bird’s nest is hanging in me,” nor does the bird’s nest know, “I am hanging inside an old barn,” so too, [358] the inside of the body does not know, “Lungs are hanging in me,” nor do the lungs know, “We are hanging inside such a body.” These things are devoid of mutual concern and reviewing. So what is called lungs is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.

64. Bowel is to be found inside the body extending from the base of the neck to the excrement passage. Herein, just as, when the carcass of a large beheaded rat snake^[9] is coiled up and put into a trough of blood, the red trough does not know, “A rat snake’s carcass has been put in me,” nor does the rat snake’s carcass know, “I am in a red trough,” so too, the inside of the body does not know, “A bowel is in me,” nor does the bowel know, “I am in a body.” These things are devoid of mutual concern and reviewing. So what is called the bowel is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.

65. Entrails are to be found in the interspaces between the twenty-one coils of the bowel, binding them together. Herein, just as, when ropes are found sewing together a rope ring for wiping the feet, the rope ring for wiping the feet does not know, “Ropes are to be found sewing me together,” nor do the ropes know, “We are to be found sewing together a rope ring,” so too, the bowel does not know, “Entrails are to be found binding me together,” nor do the entrails know, “We are to be found binding a bowel together.” These things are devoid of mutual concern and reviewing. So what is called entrails is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.

66. Gorge is what is eaten, drunk, chewed and tasted that lies in the stomach. Herein, just as, when a dog’s vomit lies in a dog’s bowl, the dog’s bowl does not know, “Dog’s vomit is lying in me,” nor does the dog’s vomit know, “I am lying in a dog’s bowl,” so too, the stomach does not know, “Gorge is lying in me,” nor does the gorge know, “I am lying in a stomach.” These things are devoid of mutual concern and reviewing. So what is called gorge is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.

67. Dung is to be found at the end of the bowel, which resembles a bamboo joint eight fingerbreadths long and is called the “receptacle for digested food.” [359] Herein, just as, when soft brown clay is impacted in a bamboo joint, the bamboo joint does not know, “Brown clay is in me,” nor does brown clay know, “I am in a bamboo joint,” so too, the receptacle for digested food does not know, “Dung is in me,” nor does the dung know, “I am in a receptacle for digested food.” These things are devoid of mutual concern and reviewing. So what is called dung is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.

68. Brain is to be found in the interior of the skull. Herein, just as, when a lump of dough is put inside an old gourd rind, the gourd rind does not know, “A lump of dough is in me,” nor does the lump of dough know, “I am inside a gourd rind,” so too, the inside of the skull does not know, “Brain is in me,” nor does the brain know, “I am inside a skull.” These things are devoid of mutual concern and reviewing. So what is called brain is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.

69. As to bile, the free bile, which is bound up with the life faculty, is to be found soaking the whole body, while the local bile is to be found in the bile container (gall-bladder). Herein, just as, when oil has soaked a cake, the cake does not know, “Oil soaks me,” nor does the oil know, “I soak a cake,” so too, the body does not know, “Free bile soaks me,” nor does the free bile know, “I soak a body.” And just as, when a kosāṭakī (loofah) creeper bladder is filled with rain water, the kosāṭakī creeper bladder does not know, “Rain water is in me,” nor does the rain water know, “I am in a kosāṭakī creeper bladder,” so too, the bile bladder does not know, “Local bile is in me,” nor does the local bile know, “I am in a bile bladder.” These things are devoid of mutual concern and reviewing. So what is called bile is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.

70. Phlegm is to be found on the surface of the stomach and measures a bowlful. Herein, just as, when a cesspool has a surface of froth, the cesspool does not know, “A surface of froth is on me,” nor does the surface of froth [360] know, “I am on a cesspool,” so too, the surface of the stomach does not know, “Phlegm is on me” nor does the phlegm know, “I am on the surface of a stomach.” These things are devoid of mutual concern and reviewing. So what is called phlegm is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.

71. Pus has no fixed location. It is to be found wherever the blood stagnates and goes bad in a part of the body damaged by wounds caused by splinters and thorns, and by burns due to fire, or where boils, carbuncles, etc., appear. Herein, just as, when a tree oozes gum through being hit by, say, an axe, the parts of the tree that have been hit do not know, “Gum is in us,” nor does the gum know, “I am in a part of a tree that has been hit,” so too, the parts of the body wounded by splinters, thorns, etc., do not know, “Pus is in us,” nor does the pus know, “I am in such places.” These things are devoid of mutual concern and reviewing. So what is called pus is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.

72. As to blood, the mobile blood is to be found, like the bile, soaking the whole body. The stored blood, is to be found filling the lower part of the liver’s site to the extent of a bowlful, wetting the kidney, heart, liver and lungs. Herein, the definition of the mobile blood is similar to that of the free bile. But as to the other, just as, when rain water seeps through an old pot and wets clods and stumps below, the clods and stumps do not know, “We are being wetted with water,” nor does the water know, “I am wetting clods and stumps,” so too, the lower part of the liver’s site, or the kidneys, etc., respectively do not know, “Blood is in me,” or “We are being wetted,” nor does the blood know, “I fill the lower part of a liver’s site, am wetting a kidney, and so on.” These things are devoid of mutual concern and reviewing. So what is called blood is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.

73. Sweat is to be found filling the openings of the pores of the head hairs and body hairs when there is heat due to fires, etc., and it trickles out of them. Herein, just as, when [361] bunches of lily bud stems and lotus stalks are pulled up out of water, the openings in the bunches of lilies, etc., do not know, “Water trickles from us,” nor does the water trickling from the openings in the bunches of lilies, etc., know, “I am trickling from openings in bunches of lilies, etc.,” so too, the openings of the pores of the head hairs and body hairs do not know, “Sweat trickles from us,” nor does the sweat know, “I trickle from openings of pores of head hairs and body hairs.” These things are devoid of mutual concern and reviewing. So what is called sweat is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.

74. Fat is the thick unguent to be found pervading the whole body of one who is stout, and on the shank flesh, etc., of one who is lean. Herein, just as, when a heap of meat is covered by a yellow rag, the heap of meat does not know, “A yellow rag is next to me,” nor does the yellow rag know, “I am next to a heap of meat,” so too, the flesh to be found on the whole body, or on the shanks, etc., does not know, “Fat is next to me,” nor does the fat know,”I am next to flesh on a whole body, or on the shanks, and so on.” These things are devoid of mutual concern and reviewing. So what is called fat is a particular component of this body, without thought, indeterminate, void, not a living being, thick-liquid water element in the mode of cohesion.

75. Tears, when produced, are to be found filling the eye sockets or trickling out of them. Herein, just as, when the sockets of young palm kernels are filled with water, the sockets of the young palm kernels do not know, “Water is in us,” nor does the water in the sockets of the young palm kernels know, “I am in sockets of young palm kernels,” so too, the eye sockets do not know, “Tears are in us,” nor do the tears know, “We are in eye sockets.” These things are devoid of mutual concern and reviewing. So what is called tears is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.

76. Grease is the melted unguent to be found on the palms and backs of the hands, on the soles and backs of the feet, on the nose and forehead and on the points of the shoulders, when heated by fire, and so on. Herein, just as, when rice gruel has oil put on it, the rice gruel does not know, “Oil is spread over me,” nor does the oil know, “I am spread over rice gruel,” so too, the place consisting of the palm of the hand, etc., [362] does not know, “Grease is spread over me,” nor does the grease know, “I am spread over places consisting of the palm of the hand, and so on.” These things are devoid of mutual concern and reviewing. So what is called grease is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.

77. Spittle is to be found on the surface of the tongue after it has descended from the cheeks on both sides, when there is a condition for the arising of spittle. Herein, just as, when a hollow in a river bank is constantly oozing with water, the surface of the hollow does not know, “Water lies on me,” nor does the water know, “I lie on the surface of a hollow,” so too, the surface of the tongue does not know, “Spittle that has descended from cheeks on both sides is on me,” nor does the spittle know, “I have descended from cheeks on both sides and am on the surface of a tongue.” These things are devoid of mutual concern and reviewing. So what is called spittle is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.

78. Snot, when produced, is to be found filling the nostrils or trickling out of them. Herein, just as, when a bag^[10] is loaded with rotting curd, the bag does not know, “Rotting curd is in me,” nor does the rotting curd know, “I am in a bag,” so too, the nostrils do not know, “Snot is in us,” nor does the snot know, “I am in nostrils.” These things are devoid of mutual concern and reviewing. So what is called snot is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.

79. Oil of the joints is to be found in the hundred and eighty joints serving the function of lubricating the joints of the bones. Herein, just as, when an axle is lubricated with oil, the axle does not know, “Oil lubricates me,” nor does the oil know, “I lubricate an axle,” so too, the hundred and eighty joints do not know, “Oil of the joints lubricates us,” nor does the oil of the joints know, “I lubricate a hundred and eighty joints.” These things are devoid of mutual concern and reviewing. So what is called oil of the joints is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.

80. Urine is to be found inside the bladder. Herein, just as, when a porous pot is put upside down in a cesspool, the porous pot does not know, “Cesspool filtrate is in me,” nor does the cesspool filtrate know, “I am in a porous pot,” so too, the bladder does not know, [363] “Urine is in me,” nor does the urine know, “I am in a bladder.” These things are devoid of mutual concern and reviewing. So what is called urine is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.

81. When he has given his attention in this way to the body hairs, etc., he should then give his attention to the [four] fire components thus: That whereby one is warmed—this is a particular component of this body, without thought, indeterminate, void, not a living being; it is fire element in the mode of maturing (ripening).

That whereby one ages …
That whereby one burns up …
That whereby what is eaten, drunk, chewed and tasted becomes completely digested—this is a particular component of this body, without thought, indeterminate, void, not a living being; it is fire element in the mode of maturing (ripening).

82. After that, having discovered the up-going winds (forces) as upgoing, the down-going winds (forces) as down-going, the winds (forces) in the belly as in the belly, the winds (forces) in the bowels as in the bowels, the winds (forces) that course through all the limbs as coursing through all the limbs, and in-breath and outbreath as in-breath and out-breath, he should give his attention to these [six] air components in this way: What is called up-going winds (forces) is a particular component of this body, without thought, indeterminate, void, not a living being; it is air element in the mode of distending.

What is called down-going winds (forces) …
What is called winds (forces) in the belly …
What is called winds (forces) in the bowels …
What is called winds (forces) that course through all the limbs …
What is called in-breath and out-breath is a particular component of this body, without thought, indeterminate, void, not a living being; it is air element in the mode of distending.

83. As he gives his attention in this way the elements become evident to him. As he adverts and gives attention to them again and again access concentration arises in him in the way already described.

[(3) With Characteristics in Brief]

84. But if his meditation subject is still not successful when he gives his attention to it in this way, then he should develop it with characteristics in brief. How? In the twenty components the characteristic of stiffenedness should be defined as the earth element, and the characteristic of cohesion, which is there too, as the water element, and the characteristic of maturing (ripening), which is there too, as the fire element, and the characteristic of distension, which is there too, as the air element. In the twelve components the characteristic of cohesion should be defined as the water element, the characteristic of maturing (ripening), which is there too, as the fire element, the characteristic of distension, which is there too, as the air element, and the characteristic of stiffenedness, which is there too, as the earth element. In the four components the characteristic of maturing (ripening) should be defined as the fire element, the characteristic of distension unresolvable (inseparable) from it as the air element, [364] the characteristic of stiffenedness as the earth element, and the characteristic of cohesion as the water element. In the six components the characteristic of distension should be defined as the air element, the characteristic of stiffenedness there too as the earth element, the characteristic of cohesion as the water element, and the characteristic of maturing (ripening) as the fire element.

As he defines them in this way the elements become evident to him. As he adverts to them and gives attention to them again and again access concentration arises in him in the way already stated.

[(4) With Characteristics by Analysis]

85. However, if he still does not succeed with his meditation subject when he gives his attention to it in this way, then he should develop it with characteristics by analysis. How? After discerning head hairs, etc., in the way already described, the characteristic of stiffenedness in head hairs should be defined as the earth element, the characteristic of cohesion there too as the water element, the characteristic of maturing (ripening) as the fire element, and the characteristic of distension as the air element. The four elements should be defined in this way in the case of each component.

As he defines them in this way the elements become evident to him. As he adverts and gives attention to them again and again access concentration arises in him in the way already described.

Footnotes and references:

[1]:

“‘By characterizing individual essences’: by making certain (upadhāraṇa) of the specific characteristics of hardness, and so on. For this meditation subject does not consist in the observing of a mere concept, as in the case of the earth kasiṇa as a meditation subject, neither does it consist in the observing of the colour blue, etc., as in the case of the blue kasiṇa as a meditation subject, nor in the observing of the general characteristics of impermanence, etc., in formations, as in the case of insight as a meditation subject; but rather it consists in the observing of the individual essences of earth, and so on. That is why ‘by characterizing individual essences’ is said, which means, ‘by making certain of the specific characteristics of hardness, and so on”(Vismmhṭ 344).

[2]:

“Herein, as regards ‘earth element,’ etc., the meaning of element is the meaning of individual essence, the meaning of individual essence is the meaning of voidness, the meaning of voidness is the meaning of not-a-living-being. So it is just earth in the sense of individual essence, voidness and not-a-living-being that is the element; hence it is earth element; so too in the case of the water element, and the rest. The earth element is the element that is the foothold for the conascent material states. Likewise the water element is the element of their cohesion; the fire element is the element of their ripening; and the air element is the element of their conveyance and distension” (Vism-mhṭ 345).

To avoid confusion, it might be mentioned here that in “physical” earth, fire, water, and air, it would be held that all four elements are present in each equally, but that in “physical” earth the earth element is dominant in efficacy as the mode of hardness; and correspondingly with water and the rest. See e.g. XIV.45.

[3]:

Kharigata—“harsh”: not in PED, but see khara.

[4]:

“What occurs in attendance (adhikicca) upon self (attā) by its pertaining to the state that may be taken as self because it is included in one’s own continuity as internal (ajjhatta)” (Vism-mhṭ 347).

[5]:

Jara—“fever”: not in PED; see A V 100; Nidd I 17.

[6]:

Vitthambhana—“distension”: the word most usually employed to describe the air element. It is often rendered by “supporting,” a word earmarked here for nissaya. The twofold function of the air element is (a) to uphold (sandhārana) by distending (vitthambhana) and preventing collapse (§92), and (b) to move (samudīraṇa), or more strictly, cause the appearance of motion (calana, see n. 37). In XIV.61 it is said to cause thambhana, rendered by “stiffening”; but there is the description of the earth element as thaddha (e.g. §39; pp. of thambhati, from which the noun thambhana comes), rendered by “stiffenedness.” It may also be noted that the word sandhāraṇa (upholding) is used to describe both the earth element (XIV.47) and the air element (XIV.61).

[7]:

Drava-bhāva—“fluidity”: not in PED.

[8]:

Silesa—”cement”: not in this meaning in PED; M-a I 37 saṃsilesa.

[9]:

Dhammani—“rat snake”: not in this sense in PED; see A-a 459.

[10]:

Sippikā—“bag” (?): not in this sense in PED.