清淨道論 四界分別——四十二分之逐分把握Visuddhimagga · Defining of the Four Elements—Part-by-Part Apprehension of the Forty-Two Parts

The anthill does not know that sparse grass grows atop it; the grass does not know it grows atop the anthill. The skin covering the skull and the head hairs do not know one another in just this way. Across the forty-two parts, thirty-six closing formulas repeat without changing a word: an individual bodily part, non-conscious, indeterminate, empty, not a being. Repetition is not laziness but a metronome for attention: read one part, strike once.

The skeleton passage is the pinnacle. Heel supports ankle and ankle supports shin, upward to the skull; then each “stands upon” the one below in reverse order. Yet as in a pile of bricks and timber, what is below does not know it supports what is above, and what is above does not know it stands upon what is below. In the tower that carries you every day, not one brick knows it carries. Support does not need to know it supports.

Every simile comes from poor, worn things: the heart is flesh on an old cart frame, the spleen a lump of cow dung at a granary roof, the lungs a bird’s nest in an old granary, the brain dough in a gourd shell. Not one organ is a precious object. This body is a storeroom of odds and ends, not a palace.

Earth and water are counted by things—twenty and twelve; fire and air by functions—four and six. The staircase of four methods moves from coarse to subtle until, at its finest step, every single hair contains earth, water, fire, and air.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§1 Earth Element, Part One—Head Hairs, Body Hairs, Nails, Teeth, and Skin 〔CSCD §311–315〕

What are called “head hairs”¹ grow on the skin covering the skull. Here, just as when sparse grass grows atop an anthill, the top of the anthill does not know, “Sparse grass grows here on me,” nor does the sparse grass know, “We grow atop an anthill”; so too, the skin covering the skull does not know, “Head hairs grow here on me,” nor do the head hairs know, “We grow on the skin covering the skull.” These dhammas are mutually devoid of inclination and reviewing.² Thus, in this body, what are called “head hairs” are an individual bodily part, non-conscious, indeterminate, empty, not a being, hard, and the earth element.³

“Body hairs” grow on the skin enveloping the body. Here, just as when thatching grass grows at the site of an empty village, the site of the empty village does not know, “Thatching grass grows here on me,” nor does the thatching grass know, “We grow at the site of an empty village”; so too, the skin enveloping the body does not know, “Body hairs grow here on me,” nor do the body hairs know, “We grow on the skin enveloping the body.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what are called “body hairs” are an individual bodily part, non-conscious, indeterminate, empty, not a being, hard, and the earth element.

“Nails” grow at the ends of the fingers and toes. Here, just as when children play by piercing the kernels of madhuka fruits with little sticks, the sticks do not know, “The fruit kernels have been set upon us,” nor do the kernels know, “We have been set upon the sticks”; so too, the fingers and toes do not know, “Nails grow on our ends,” nor do the nails know, “We grow at the ends of the fingers and toes.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what are called “nails” are an individual bodily part, non-conscious, indeterminate, empty, not a being, hard, and the earth element.

“Teeth” grow in the jawbones. Here, just as when carpenters use a kind of adhesive to bind posts and set them upright in stone mortars, the stone mortars do not know, “Posts stand upon us,” nor do the posts know, “We stand in stone mortars”; so too, the jawbones do not know, “Teeth grow upon us,” nor do the teeth know, “We grow in the jawbones.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what are called “teeth” are an individual bodily part, non-conscious, indeterminate, empty, not a being, hard, and the earth element.

“Skin” remains enveloping the entire body. Here, just as when a great lute is covered with raw cowhide, the great lute does not know, “I am covered with raw cowhide,” nor does the raw cowhide know, “The great lute is covered by me”; so too, the body does not know, “I am covered with skin,” nor does the skin know, “The body is covered by me.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what is called “skin” is an individual bodily part, non-conscious, indeterminate, empty, not a being, hard, and the earth element.

§2 Earth Element, Part Two—Flesh, Sinews, Bones, Marrow, and Kidneys 〔CSCD §316–320〕

“Flesh” remains plastered over the collection of bones. Here, 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, “The wall is plastered with me”; so too, the collection of bones does not know, “I am plastered with flesh divided into nine hundred pieces,”⁴ nor does the flesh know, “The collection of bones is plastered with me.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what is called “flesh” is an individual bodily part, non-conscious, indeterminate, empty, not a being, hard, and the earth element.

“Sinews” remain binding the bones within the body. Here, just as when wall timbers are bound by vines, the wall timbers do not know, “We are bound by vines,” nor do the vines know, “The wall timbers are bound by us”; so too, the bones do not know, “We are bound by sinews,” nor do the sinews know, “The bones are bound by us.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what are called “sinews” are an individual bodily part, non-conscious, indeterminate, empty, not a being, hard, and the earth element.

Among the bones, the heel bones remain supporting the ankle bones. The ankle bones remain supporting the shin bones. The shin bones remain supporting the thigh bones. The thigh bones remain supporting the hip bones. The hip bones remain supporting the vertebrae,⁵ and the vertebrae remain supporting the neck bones. The neck bones remain supporting the skull. The skull stands upon the neck bones. The neck bones stand upon the vertebrae. The vertebrae stand upon the hip bones. The hip bones stand upon the thigh bones. The thigh bones stand upon the shin bones. The shin bones stand upon the ankle bones. The ankle bones stand upon the heel bones.

Here, just as in a pile of bricks, timber, cow dung, and so forth, what is below does not know, “We remain supporting what is above,” nor does what is above know, “We stand upon what is below”; so too, the heel bones do not know, “I remain supporting the ankle bones.” The ankle bones do not know, “I remain supporting the shin bones.” The shin bones do not know, “I remain supporting the thigh bones.” The thigh bones do not know, “I remain supporting the hip bones.” The hip bones do not know, “I remain supporting the vertebrae.” The vertebrae do not know, “I remain supporting the neck bones.” The neck bones do not know, “I remain supporting the skull.” The skull does not know, “I stand upon the neck bones.” The neck bones do not know, “I stand upon the vertebrae.” The vertebrae do not know, “I stand upon the hip bones.” The hip bones do not know, “I stand upon the thigh bones.” The thigh bones do not know, “I stand upon the shin bones.” The shin bones do not know, “I stand upon the ankle bones.” The ankle bones do not know, “I stand upon the heel bones.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what are called “bones” are an individual bodily part, non-conscious, indeterminate, empty, not a being, hard, and the earth element.

“Marrow” remains inside the respective bones. Here, just as when cut ends of rattan and the like are put inside bamboo joints and the like, the bamboo joints do not know, “Rattan ends and the like have been put inside us,” nor do the rattan ends know, “We remain inside bamboo joints and the like”; so too, the bones do not know, “Marrow remains inside us,” nor does the marrow know, “I remain inside the bones.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what is called “marrow” is an individual bodily part, non-conscious, indeterminate, empty, not a being, hard, and the earth element.

“Kidneys” are tied by the thick sinew that issues from the base of the throat, travels a short distance as one, and then divides into two; they remain surrounding the heart’s flesh. Here, just as two mangoes tied to one stalk, the stalk does not know, “Two mangoes are tied by me,” nor do the two mangoes know, “We are tied by the stalk”; so too, the thick sinew does not know, “The kidneys are tied by me,” nor do the kidneys know, “We are tied by the thick sinew.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what are called “kidneys” are an individual bodily part, non-conscious, indeterminate, empty, not a being, hard, and the earth element.

§3 Earth Element, Part Three—Heart, Liver, Membranes, Spleen, and Lungs 〔CSCD §321–325〕

“Heart” remains inside the body, supported in the middle of the rib cage.⁶ Here, just as a piece of flesh set upon the framework of an old cart, the inside of the cart’s framework does not know, “The piece of flesh remains supported by me,” nor does the piece of flesh know, “I remain supported by the framework of an old cart”; so too, the inside of the rib cage does not know, “The heart remains supported by me,” nor does the heart know, “I remain supported by the rib cage.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what is called “heart” is an individual bodily part, non-conscious, indeterminate, empty, not a being, hard, and the earth element.

“Liver” remains inside the body, supported on the right side between the two breasts. Here, just as two lumps of flesh stuck to the side of a potsherd, the side of the potsherd does not know, “Two lumps of flesh are stuck to me,” nor do the two lumps know, “We are stuck to the side of a potsherd”; so too, the right side between the breasts does not know, “The liver remains supported by me,” nor does the liver know, “I remain supported by the right side between the breasts.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what is called “liver” is an individual bodily part, non-conscious, indeterminate, empty, not a being, hard, and the earth element.

Among the membranes, the enclosing membrane remains surrounding the heart and kidneys; the non-enclosing membrane remains under the skin throughout the body, covering the flesh. Here, just as meat wrapped in an old cloth, the meat does not know, “I am wrapped in an old cloth,” nor does the old cloth know, “The meat is wrapped by me”; so too, the kidneys, heart, and flesh throughout the body do not know, “We are covered by membranes,” nor do the membranes know, “The kidneys, heart, and flesh throughout the body are covered by us.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what are called “membranes” are an individual bodily part, non-conscious, indeterminate, empty, not a being, hard, and the earth element.

“Spleen” remains to the left of the heart, supported against the upper side of the stomach membrane.⁷ Here, just as a lump of cow dung supported against the upper side of a granary, the upper side of the granary does not know, “A lump of cow dung remains supported by me,” nor does the lump know, “I remain supported against the upper side of a granary”; so too, the upper side of the stomach membrane does not know, “The spleen remains supported by me,” nor does the spleen know, “I remain supported by the upper side of the stomach membrane.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what is called “spleen” is an individual bodily part, non-conscious, indeterminate, empty, not a being, hard, and the earth element.

“Lungs” remain inside the body, hanging over the heart and liver between the two breasts. Here, just as a bird’s nest hanging inside an old granary, the inside of the old granary does not know, “A bird’s nest remains hanging within me,” nor does the bird’s nest know, “I remain hanging inside an old granary”; so too, the inside of that body does not know, “The lungs remain hanging within me,” nor do the lungs know, “We remain hanging inside such a body.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what are called “lungs” are an individual bodily part, non-conscious, indeterminate, empty, not a being, hard, and the earth element.

§4 Earth Element, Part Four—Intestines, Mesentery, Stomach Contents, Excrement, and Brain 〔CSCD §326–330〕

“Intestines” remain inside the body, bounded by the base of the throat and the end of the excrement. Here, just as the decapitated carcass of a snake coiled and placed in a trough of blood, the trough of blood does not know, “A snake carcass remains inside me,” nor does the snake carcass know, “I remain in a trough of blood”; so too, the inside of the body does not know, “The intestines remain inside me,” nor do the intestines know, “We remain inside the body.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what are called “intestines” are an individual bodily part, non-conscious, indeterminate, empty, not a being, hard, and the earth element.

“Mesentery” remains between the coils of the intestines, binding the twenty-one coils. Here, just as a ring of rope for wiping the feet is stitched together by strands of rope, the ring does not know, “The strands remain stitching me together,” nor do the strands know, “We remain stitching together the ring for wiping the feet”; so too, the intestines do not know, “The mesentery remains binding me,” nor does the mesentery know, “I remain binding the intestines.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what is called “mesentery” is an individual bodily part, non-conscious, indeterminate, empty, not a being, hard, and the earth element.

“Stomach contents” are what is eaten, drunk, chewed, and tasted and remains in the stomach. Here, just as a dog’s vomit remaining in a dog’s trough, the trough does not know, “A dog’s vomit remains inside me,” nor does the vomit know, “I remain in a dog’s trough”; so too, the stomach does not know, “Stomach contents remain inside me,” nor do the stomach contents know, “I remain in the stomach.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what are called “stomach contents” are an individual bodily part, non-conscious, indeterminate, empty, not a being, hard, and the earth element.

“Excrement” remains at the end of the intestine called the receptacle for digested food,⁸ which is like a bamboo joint eight fingerbreadths long. Here, just as fine yellow clay pounded and put into a bamboo joint, the bamboo joint does not know, “Yellow clay remains inside me,” nor does the yellow clay know, “I remain in a bamboo joint”; so too, the receptacle for digested food does not know, “Excrement remains inside me,” nor does the excrement know, “I remain in the receptacle for digested food.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what is called “excrement” is an individual bodily part, non-conscious, indeterminate, empty, not a being, hard, and the earth element.

“Brain” remains inside the skull. Here, just as a lump of dough put inside an old gourd shell, the gourd shell does not know, “A lump of dough remains inside me,” nor does the dough know, “I remain in a gourd shell”; so too, the inside of the skull does not know, “The brain remains inside me,” nor does the brain know, “I remain inside the skull.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what is called “brain” is an individual bodily part, non-conscious, indeterminate, empty, not a being, hard, and the earth element.

§5 Water Element, Part One—Bile, Phlegm, Pus, Blood, Sweat, and Fat 〔CSCD §331–336〕

Among bile, unbound bile is connected with the life faculty and remains pervading the entire body; bound bile remains in the gallbladder. Here, just as when oil remains pervading a cake, the cake does not know, “Oil remains pervading me,” nor does the oil know, “I remain pervading the cake”; so too, the body does not know, “Unbound bile remains pervading me,” nor does unbound bile know, “I remain pervading the body.” Again, just as when a loofah shell is filled with rainwater, the loofah shell does not know, “Rainwater remains inside me,” nor does the rainwater know, “I remain inside the loofah shell”; so too, the gallbladder does not know, “Bound bile remains inside me,” nor does bound bile know, “I remain in the gallbladder.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what is called “bile” is an individual bodily part, non-conscious, indeterminate, empty, not a being, become juice, with the mode of cohesion, and the water element.⁹

“Phlegm,” measuring a bowlful, remains upon the stomach membrane. Here, just as a layer of foam that has formed on a cesspool, the cesspool does not know, “A layer of foam remains in me,” nor does the foam know, “I remain in a cesspool”; so too, the stomach membrane does not know, “Phlegm remains on me,” nor does the phlegm know, “I remain upon the stomach membrane.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what is called “phlegm” is an individual bodily part, non-conscious, indeterminate, empty, not a being, become juice, with the mode of cohesion, and the water element.

“Pus” has no fixed location. Wherever in the body there is injury from a stake, thorn, blow, flame, or the like and blood stops and ripens there, or a boil, blister, or the like arises, it remains at that very place. Here, just as a tree from which resin flows because of an axe wound or the like, the wounded place on the tree does not know, “Resin remains upon us,” nor does the resin know, “I remain on the wounded place of the tree”; so too, places of the body injured by a stake, thorn, or the like do not know, “Pus remains upon us,” nor does the pus know, “I remain on those places.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what is called “pus” is an individual bodily part, non-conscious, indeterminate, empty, not a being, become juice, with the mode of cohesion, and the water element.

Among blood, circulating blood remains pervading the entire body like unbound bile. Accumulated blood fills the lower part of the liver’s location, measuring a bowlful, and remains moistening the kidneys, heart, liver, and lungs. Here the judgment regarding circulating blood is the same as for unbound bile. As for the other, just as when water drips in a broken pot and moistens clods of earth and the like beneath it, the clods do not know, “We are moistened by water,” nor does the water know, “I am moistening the clods”; so too, the place below the liver, or the kidneys and the rest, do not know, “Blood remains here in me, or remains moistening us,” nor does the blood know, “I fill the place below the liver and remain moistening the kidneys and the rest.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what is called “blood” is an individual bodily part, non-conscious, indeterminate, empty, not a being, become juice, with the mode of cohesion, and the water element.

“Sweat,” at times of heat and the like, fills the openings of the pores of head hairs and body hairs, remains there, and flows out. Here, just as a bundle of lotus roots, red-lotus roots, and white-lotus stalks newly pulled from water, the openings in the bundle do not know, “Water flows from us,” nor does the water flowing from them know, “I flow from the openings in the bundle”; so too, the openings of the hair pores do not know, “Sweat flows from us,” nor does the sweat know, “I flow from the openings of the hair pores.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what is called “sweat” is an individual bodily part, non-conscious, indeterminate, empty, not a being, become juice, with the mode of cohesion, and the water element.

“Fat” is congealed grease. In one who is fat it pervades the entire body; in one who is thin it remains supported on the flesh of the calves and the like. Here, just as a heap of meat covered by yellow cloth, the heap does not know, “Yellow cloth remains upon me,” nor does the cloth know, “I remain upon a heap of meat”; so too, the flesh throughout the body or at the calves and the like does not know, “Fat remains upon me,” nor does the fat know, “I remain upon flesh throughout the body or at the calves and the like.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what is called “fat” is an individual bodily part, non-conscious, indeterminate, empty, not a being, congealed juice,¹⁰ with the mode of cohesion, and the water element.

§6 Water Element, Part Two—Tears, Grease, Saliva, Snot, Oil-of-the-Joints, and Urine 〔CSCD §337–342〕

“Tears,” when they arise, fill the eye sockets and remain there or flow out. Here, just as the hollow of a tender palmyra kernel filled with water, the hollow does not know, “Water remains inside us,” nor does the water know, “I remain inside the hollow of a tender palmyra kernel”; so too, the eye sockets do not know, “Tears remain inside us,” nor do the tears know, “We remain in the eye sockets.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what are called “tears” are an individual bodily part, non-conscious, indeterminate, empty, not a being, become juice, with the mode of cohesion, and the water element.

“Grease” is melted fat that remains on the palms, backs of the hands, soles, tops of the feet, nostrils, forehead, and points of the shoulders at times of heat and the like. Here, just as oil poured over rice-water, the rice-water does not know, “Oil remains covering me,” nor does the oil know, “I remain covering the rice-water”; so too, the palms and the other places do not know, “Grease remains covering me,” nor does the grease know, “I remain covering the palms and the other places.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what is called “grease” is an individual bodily part, non-conscious, indeterminate, empty, not a being, become juice, with the mode of cohesion, and the water element.

“Saliva,” when a condition for its production is present, descends from the sides of the cheeks and remains on the surface of the tongue. Here, just as a well on a riverbank with an unbroken flow of water, the bottom of the well does not know, “Water rests here upon me,” nor does the water know, “I rest at the bottom of the well”; so too, the surface of the tongue does not know, “Saliva descends from the sides of the cheeks and remains upon me,” nor does the saliva know, “I descend from the sides of the cheeks and remain on the surface of the tongue.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what is called “saliva” is an individual bodily part, non-conscious, indeterminate, empty, not a being, become juice, with the mode of cohesion, and the water element.

“Snot,” when it arises, fills the nostrils and remains there or flows out. Here, just as a shell filled with sour curds, the shell does not know, “Sour curds remain inside me,” nor do the sour curds know, “I remain inside the shell”; so too, the nostrils do not know, “Snot remains inside us,” nor does the snot know, “I remain inside the nostrils.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what is called “snot” is an individual bodily part, non-conscious, indeterminate, empty, not a being, become juice, with the mode of cohesion, and the water element.

“Oil-of-the-joints” performs the work of lubricating the joints and remains in the one hundred and eighty joints.¹¹ Here, just as an axle smeared with oil, the axle does not know, “Oil remains smearing me,” nor does the oil know, “I remain smearing the axle”; so too, the one hundred and eighty joints do not know, “Oil-of-the-joints remains smearing us,” nor does the oil-of-the-joints know, “I remain smearing the one hundred and eighty joints.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what is called “oil-of-the-joints” is an individual bodily part, non-conscious, indeterminate, empty, not a being, become juice, with the mode of cohesion, and the water element.

“Urine” remains inside the bladder. Here, just as a mouthless resonating jar¹² thrown into a cesspool, the resonating jar does not know, “Cesspool liquid remains inside me,” nor does the liquid know, “I remain in the resonating jar”; so too, the bladder does not know, “Urine remains inside me,” nor does the urine know, “I remain inside the bladder.” These dhammas are mutually devoid of inclination and reviewing. Thus, in this body, what is called “urine” is an individual bodily part, non-conscious, indeterminate, empty, not a being, become juice, with the mode of cohesion, and the water element.

§7 Attention to the Four Divisions of Fire and Six Divisions of Air 〔CSCD §343–344〕

Having directed attention to head hairs and the rest in this way, [one should further attend:] “That by which one grows hot is, in this body, an individual bodily part, non-conscious, indeterminate, empty, not a being, with the mode of digestion, and the fire element.” “That by which one ages, that by which one burns, and that by which what is eaten, drunk, chewed, and tasted is properly digested is, in this body, an individual bodily part, non-conscious, indeterminate, empty, not a being, with the mode of digestion, and the fire element.” Attention should be directed to the divisions of fire in this way.

Afterward, having apprehended up-going winds by their upward course, down-going winds by their downward course, winds in the belly by the belly, winds in the bowels by the bowels, winds coursing through the limbs by the limbs, and in- and out-breath simply as in- and out-breath,¹³ [one should attend:] “What are called up-going winds are, in this body, an individual bodily part, non-conscious, indeterminate, empty, not a being, with the mode of supporting, and the air element.” “What are called down-going winds, winds in the belly, winds in the bowels, winds coursing through the limbs, and winds of in- and out-breath are, in this body, an individual bodily part, non-conscious, indeterminate, empty, not a being, with the mode of supporting, and the air element.” Attention should be directed to the divisions of air in this way. As he directs attention in this way, the elements become manifest. He repeatedly turns toward and attends to them, and access concentration arises according to the method stated before.

§8 In Brief and by Analysis of Individual Characteristics; List of Thirteen Modes 〔CSCD §345–346〕

If someone develops in this way but the meditation subject still does not succeed, he should develop it in brief by individual characteristics.¹⁴ How? Among the twenty bodily parts, he should define: “That whose characteristic is hardness is the earth element.” Right there: “That whose characteristic is cohesion is the water element”; “that whose characteristic is digestion is the fire element”; “that whose characteristic is supporting is the air element.”

Among the twelve bodily parts, he should define: “That whose characteristic is cohesion is the water element.” Right there: “That whose characteristic is digestion is the fire element”; “that whose characteristic is supporting is the air element”; “that whose characteristic is hardness is the earth element.”

Among the four bodily parts, he should define: “That whose characteristic is digestion is the fire element.” Inseparable from it: “That whose characteristic is supporting is the air element”; “that whose characteristic is hardness is the earth element”; “that whose characteristic is cohesion is the water element.”

Among the six bodily parts, he should define: “That whose characteristic is supporting is the air element.” Right there: “That whose characteristic is hardness is the earth element”; “that whose characteristic is cohesion is the water element”; “that whose characteristic is digestion is the fire element.” As he defines them in this way, the elements become manifest. He repeatedly turns toward and attends to them, and access concentration arises according to the method stated before.

If someone develops even in this way but the meditation subject still does not succeed, he should develop it by analysis of individual characteristics.¹⁵ How? Having apprehended head hairs and the rest according to the method stated before, he should define regarding head hairs: “That whose characteristic is hardness is the earth element.” Right there: “That whose characteristic is cohesion is the water element”; “that whose characteristic is digestion is the fire element”; “that whose characteristic is supporting is the air element.” In this way, in all bodily parts, he should define four elements individually in each and every bodily part. As he defines them in this way, the elements become manifest. He repeatedly turns toward and attends to them, and access concentration arises according to the method stated before.

Furthermore, attention should be given to the elements according to these modes: meaning of the words, grouping, particles, characteristics and the rest, origination, diversity and unity, separability and inseparability, similarity and dissimilarity, distinction of internal and external, inclusion, condition, nonconcurrence, and analysis of conditions.¹⁶

Notes

¹ Names of the thirty-two bodily parts: all thirty-two names in this division, beginning with head hairs, carry forward the readings established in the chapter on recollection meditation subjects. That chapter describes their color, shape, direction, location, and delimitation through the doorway of repulsiveness; this division describes their location and simile through the doorway of elements.

² Inclination and reviewing (ābhoga・paccavekkhaṇa): inclination is the mind’s turning toward an object; reviewing is looking back and discerning. The treatise uses the pair to summarize how bodily parts “do not know one another”: there is neither mental inclination nor discerning review.

³ Individual bodily part, non-conscious, indeterminate, empty, not a being (pāṭiyekko koṭṭhāso・acetano・abyākato・suñño・nissatto): five expressions shared by thirty-six closing formulas in this division. Each is followed by the characteristic and mode appropriate to its element: earth is hard; water is become juice and has the mode of cohesion; fire has the mode of digestion; air has the mode of supporting.

⁴ Division into nine hundred pieces of flesh (navapesisatappabheda): the count of pieces of flesh is explained in the chapter on recollection meditation subjects; this division points back to it in one expression without restating it.

⁵ Vertebrae (piṭṭhikaṇṭaka): bones of the spinal column. The eight kinds of bones listed in this passage as mutually supporting above and below are heel bones, ankle bones, shin bones, thigh bones, hip bones, vertebrae, neck bones, and skull.

⁶ Rib cage (uraṭṭhipañjara): the framework formed by the bones of the chest. The “framework” of the “old cart’s framework” (jiṇṇasandamānikapañjara) below uses the same word.

⁷ Stomach membrane (udarapaṭala): the membrane covering the stomach.

⁸ Receptacle for digested food (pakkāsaya): the place reached after food has been digested, namely the end of the intestine.

⁹ Become juice and mode of cohesion (yūsabhūta・ābandhanākāra): two expressions in the water-element closing formula. Its substance has the nature of liquid, and its operation gathers and adheres.

¹⁰ Congealed juice (patthinnayūsa): only the section on fat changes “become juice” to this expression in the closing formulas for the water element, because fat is congealed juice.

¹¹ One hundred and eighty joints (asītisatasandhi): the count of joints in the body.

¹² Mouthless resonating jar (ravaṇaghaṭa): a kind of mouthless jar. This edition uses this reading; its form is preserved in this unit’s apparatus.

¹³ Six winds: up-going winds, down-going winds, winds in the belly, winds in the bowels, winds coursing through the limbs, and in- and out-breath. Their names and characteristics were established in the first unit on defining of the four elements; here the division only closes them with the judgment of element.

¹⁴ In brief by individual characteristics (salakkhaṇasaṅkhepa): the third of four methods of development. Rather than proceeding part by part, it defines the four characteristics within each of the four groups: earth’s twenty, water’s twelve, fire’s four, and air’s six.

¹⁵ Analysis of individual characteristics (salakkhaṇavibhatti): the fourth of four methods of development, defining all four elements in each bodily part.

¹⁶ Thirteen modes: this sentence lists the thirteen modes; their individual explanations occur in the next unit. In the base text this sentence has no paragraph number and falls at the end of this unit according to the boundary decision.