THE DETERMINING OF THE FOUR ELEMENTS

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Q. What is the determining of the four elements ? What is the practising of it ? What are its salient characteristic, function and manifestation ? What are its benefits? What is the procedure?

A. To discern the four elements within one's form — this is called dis- tinguishing the four elements. The undisturbed dwelling of the mind (in determining) — this is called the practising of it. Close investigation of the four elements is its salient characteristic. The understanding of emptiness is its function. The removing of the thought of being

is its manifestation. What are its benefits? There are eight benefits: One who practises the determining of the four elements overcomes fear, worldly pleasure and dis- content, is even-minded towards desirable and undesirable (objects), destroys the idea of male and female, is endowed with great wisdom, fares well and approaches the ambrosial. His states of mind are clear. He is able to perfect all his actions.

What is the procedure? The new yogin grasps the elements in two ways: briefly and in detail. Q. What is the grasping of the elements briefly? A. That yogin enters a place of solitude, and with mind collected considers thus: "This body should be known by the four elements. There is in this body the nature of solidity — that is the earthy element ;

(there is) the nature of humidity — that is the watery element;

(there is) the nature of heat — that is the fiery ele- ment;

(there is) the nature of motion—that is the element of air.

Thus in this body there are only elements. There is no being.

There is no soul".

8 In this way one grasps the elements briefly. Again it is said that the yogin grasps the elements briefly. He understands the body through understanding the midriff, its colour, its form, its place. Thus that yogin grasps the elements briefly. He understands the nature of the whole body through understanding the midriff, its colour, its form, its place. He understands this body through understanding flesh, its colour, its form, its place. That yogin, having under-

stood the whole body through understanding flesh, its colour, its form, its place, understands this whole body through understanding the veins, their colour, their form, their place. That yogin, having understood the whole body through understanding the veins, their colour, their form, their place, understands the whole body through understanding the bones, their colour, their form, their place. That yogin in these four ways dominates his mind. After dominating his mind, he makes his mind pliant and capable of bearing the object. That yogin, having in these four ways dominated his mind and having made his mind pliant and capable of bearing the object, in these four (other) ways knows that which has the nature of solidity as the element of earth; that which has the nature of humidity as the element of water; that which has the nature of heat as the element of fire; that which has the nature of motion as the element of air. Thus that yogin, in these four ways, knows that there are only elements and that there is no being and no soul. Here the other ways also are fulfilled. Thus one grasps the elements briefly.

SIX WAYS OF GRASPING THE ELEMENT OF AIR

One grasps the element of air in detail through six ways, namely, (through) the air discharged upwards, the air discharged downwards, the air which depends on the abdomen, the air which depends on the back,

the air which depends on the limbs, the air inhaled and exhaled.

Thus when one sees this body in forty-two ways, only the elements manifest themselves. There is no being. There is no soul. Thus the elements are grasped in detail.

And again, predecessor-teachers

have said that one should determine the four elements through ten ways, namely, through the meaning of terms,

2 through object, aggregation, powder,

non-separation, condition,

characteris- tic,

similarity and dissimilarity,

sameness and difference,

puppet. First, the chapter which refers to the meaning of terms is as follows:—

Q. How should one determine the elements through terms?

A. Two terms, viz., the common and the special terms. Here the four primaries are common (terms). Earth-element, water-element, fire-element, air-element are special terms.

Q. What is the meaning of "four primaries"?

A. Great manifestation is called primary. They are great; they are illusory; but they appear real. Therefore they are called "primaries" "Great": By way of yakkha and others" the term great is applied.

Q. Why is the "great manifestation" called great?

A. The elements are "great manifestation" as the Blessed One has declared in the following stanza:

"/ declare the size of earth to be

two hundred thousand nahutas and four. Four hundred thousand nahutas and eight is of water the bulk; air's in space which reckoned is at nahutas six and nine times a hundred thousand; in that this world of ours lies. There is in the world consuming fire that will in mighty flames rise up to Brahma's world for seven days".

8 "Great manifestation" is thus. Therefore they are called the primaries.

Q. How do the primaries that are unreal appear as real?

A. What are called primaries are neither male nor female. They are seen through the form of a man or a woman. And element is neither long nor short: It is seen through the form of the long and the short. An element is neither a tree nor a mountain, but it is seen through the form of a tree or a mountain. Thus the primaries are not real, but appear real and are called primaries.

What is the meaning of "by way of yakkha and others"? It is as if a yakkha were to enter into a man and take possession of him. Through the possession of the yakkha that man's body would manifest four qualities:

hardness, (excess of) water, heat and lightness of movement. In the same way the four elements in union with the body fulfil four qualities. Through the union of the earthy element hardness is fulfilled. Through the union of the watery element fluidity is fulfilled. Through the union of the fiery element heat is fulfilled. And through the union of the airy element lightness of movement is fulfilled. Therefore the primaries are to be known "by way of yakkha and others". Primary is the meaning of the word.

THE FOUR ELEMENTS

Q. What is the meaning of earth-element, water-element, fire-element and air-element?

A. Extensiveness and immensity are called the meaning of earth. Drinkability and preservation—these constitute the meaning of water. Lighting up is the meaning of fire. Movement back and forth is the meaning of air. What is the meaning of element? It means the retention of own form, and next the essence of earth is the earthy element. The essence of water is the watery element. The essence of fire is the fiery element. The essence of air is the airy element.

What is the essence of earth?

The nature of hardness; the nature of strength; the nature of thickness; the nature of immobility; the nature of security; and the nature of supporting. These are called the essence of earth.

What is the essence of water?

The nature of oozing; the nature of humidity; the nature of fluidity; the nature of trickling; the nature of permeation; the nature of increasing; the nature of leaping; and the nature of cohesion. These are called the essence of water.

What is called the essence of fire?

The nature of heating; the nature of warmth; the nature of evaporation; the nature of maturing; the nature of consuming; and the nature of grasping. These are called the essence of fire.

What is the essence of air?

The nature of supporting; the nature of coldness; the nature of ingress and egress; the nature of easy movement; the nature of reaching low; and the nature of grasping. These are called the essence of air.

These are the meanings of the elements. Thus one should determine the elements through the meaning of words.

Q. How should one determine the elements through "objects"?

A. In the element of earth, stability is the object. In the element of water, cohesion is the object. In the element of fire, maturing is the object. In the element of air interception is the object.

And again, in the element of earth, upstanding is the object; in the element of water, flowing down is the object; in the element of fire, causing to go upwards is the object; in the element of air, rolling on is the object. And

again, owing to the proximity of two elements, one, at first, (in stepping for- ward) raises up one foot; and afterwards, owing to the proximity of two ele- ments, one lifts up the (other) foot. Owing to the proximity of two elements, one at first sits or sleeps. And owing to the proximity of two elements, one afterwards gets up and walks. Owing to the proximity of two elements, at first, rigidity and torpor are induced. Owing to the proximity of two elements, one becomes energetic afterwards. Owing to the proximity of two elements, there is heaviness in one at first. Owing to the proximity of two elements, there is lightness afterwards. Thus one should determine the four primaries through "object"

How should one determine the four primaries through "aggregation"?

Aggregation consists of the earth-element, the water-element, the fire-element and the air-element. By means of these elements form, smell, taste and touch take place. These eight are produced generally together; they co-exist and do not go apart. This combination is named aggregation. And again, there are four kinds, namely, aggregation of earth, aggregation of water, aggregation of fire and aggregation of air. In the aggregation of earth, the earth-element predominates; and the water-element, the fire-element and the air-element gradually, in order, become less. In the aggregation of water, the water-element predominates; and the earth-element, the air-element and the fire-element gradually, in order, become less. In the aggregation of fire, the fire-element predominates; and the earth-element, the air-element and the water-element gradually, in order, become less. In the aggregation of air, the air-element predominates; and the fire-element, the water-element and the earth-element gradually, in order, become less.

Thus one should determine the elements through "aggregation".

Q. How should one determine the four primaries through "powder"?

A. One determines the element of earth that is next the finest particle of space.

This earth is mixed with water; therefore it does not scatter. Being matured by fire, it is odourless; being supported by air, it rolls. Thus one should determine. Again, predecessors have said: "If pulverized into dust, the earth-element in the body of an average person will amount to one koku

and two sho? Then, if mixed with water, it will become six sho and five go.

2 Matured by fire, it is caused to roll by the wind". Thus one should determine the body through "powder".

Q. How should one determine the body through "non-separation"?

A. The earth-element is held together by water; is matured by fire; is sup- ported by air. Thus the three elements are united. The element of water rests on earth; is matured by fire; is supported by air. Thus the three elements are held together. The element of fire rests on the earth; is held together by water; is supported by air. Thus the three elements are matured. The element of air rests on earth; is held together by water; is matured by fire. Thus the three elements are supported. The three elements rest on earth. Held together by water, the three elements do not disperse. Matured by fire, the three elements are odourless. Supported by air, the three elements roll on, and dwelling together, they do not scatter. Thus the four elements in mutual dependence dwell and do not separate. Thus one determines the elements through non-separation.

Q. How should one determine the elements through "condition"?

A. Four causes and four conditions produce the elements. What are the four? They are kamma, consciousness, season and nutriment. What is kammal The four elements that are produced from kamma fulfil two condi- tions, namely, the producing-condition

and fcaMMa-condition.

The other elements fulfil the decisive-support-condition.

Consciousness:- The four elements that are produced from consciousness fulfil six conditions, namely, producing-condition, co-nascence-condition,

support-condition,

nutriment- condition,

faculty-condition,

presence-condition.

The other elements fulfil condition,

support-condition and presence-condition. In the consciousness at the moment of entry into the womb, corporeality fulfils seven conditions, namely, co-nascence-condition, mutuality-condition,

12 support-condition, nutriment-condition, faculty-condition, result-condition,

13 presence-condition.

The consciousness of the birth-to-be fulfils three conditions in regard to the pre-born body, namely, post-nascence-condition,

support-condition and presence-condition. The four primaries that are produced from season fulfil two conditions, namely, producing-condition and presence-condition. The other elements fulfil two conditions, namely, support-condition and presence-condition. Nutriment:- The four primaries that are produced from food fulfil three conditions, namely, producing-condition, nutriment- condition and presence-condition. The other elements fulfil two conditions,

namely, support-condition and presence-condition. Here the four elements that are produced by kamma are co-nascent elements. (Elements that are mutually dependent) * fulfil four conditions, namely, co-nascence-condition, mutuality-condition, support-condition, presence-condition. Other elements fulfil two conditions, namely, support-condition and presence-condition. Thus one should know (the elements) produced from consciousness, produced from season and produced from food. The earth-element becomes a condition of the other elements by way of resting-place. The water-element becomes a condition of the other elements by way of binding. The fire-element becomes a condition of the other elements by way of maturing. The air-element becomes a condition of the other elements by way of supporting. Thus one determines the elements through "condition".

[440] How should one determine the elements through "characteristic"?

A. The characteristic of the earth-element is hardness. The characteristic of the water-element is oozing. The characteristic of the fire-element is heating. The characteristic of the air-element is coldness. Thus one determines the elements according to "characteristic".

Q. How should one determine the elements through "similarity and dissimilarity"?

A. The earthy element and the watery element are similar because of ponderability. The fire-element and the air-element are similar because of lightness. The water-element and the fire-element are dissimilar. The water-element can destroy the dryness of the fire-element; therefore they are dissimilar. Owing to mutuality, the earth-element and the air-element are dissimilar. The earth-element hinders the passage of the air-element; the air-element is able to destroy the earth-element. Therefore they are dissimilar. And again, the four elements are similar owing to mutuality or they are dissimilar owing to their natural characteristics. Thus one determines the elements according to "similarity and dissimilarity".

Q. How should one determine the elements through "sameness and difference"?

A. The four elements that are produced from kamma are of one nature, because they are produced from kamma; from the point of characteristics they are different. In the same way one should know those that are produced from consciousness, from season and from nutriment.

The (portions of the) earth-element of the four causes and conditions are of one nature owing to characteristics; from the point of cause they are different. In the same way one should know the air-element, the fire-element and the water-element of the four causes and conditions. The four elements are of one nature owing to their being elements, owing to their being great primaries; are of one nature owing to their being things; are of one nature owing to their impermanence; are of one nature owing to their suffering; are of one nature owing to their being not-self. They are different owing to characteristics; are different owing to object; are different owing to kamma; are different owing to differing nature of consciousness; are different owing to the differing nature of the season; are different owing to the different

nature of nutriment; are different owing to differences of nature; are different owing to differences of arising; are different owing to the differences in birth; are different owing to differences in faring. Thus one determines the elements through "sameness and difference".

SIMILE OF THE PUPPET

Q. How should one determine the elements through "puppet"?

A. It is comparable to a skilful master of puppets who makes of wood (effigies) of humans, complete in every part, in the form of man or woman, and makes these walk, dance, sit or squat through the pulling of strings. Thus these puppets are called bodies; the master of puppets is the past defilement by which this body is made complete; the strings are the tendons; the clay is flesh; the paint is the skin; the interstices are space. (By) jewels, raiment and ornaments (they) are called men and women. Thoughts (of men and women) are to be known as the tugging by the element of air. Thus they walk, dwell, go out, or come in, stretch out, draw in, converse or speak.

1 These puppet-men, born together with the element of consciousness, are subject to anxiety, grief and suffering through the causes and conditions of anxiety and torment. They laugh or frolic or shoulder. Food sustains these puppets; and the faculty of life

keeps these puppets going. The ending of life results in the dismembering of the puppet. If there happens to be defiling kamrna, again a new puppet will arise. The first beginning of such a puppet cannot be seen; also, the end of such a puppet cannot be seen.

Thus one determines the elements through "puppet". And that yogin by these ways and through these activities discerns this body through "puppet" thus: "There is no being; there is no soul".

When that yogin has investigated through the object of the elements and through the arising of feeling, perception, the formations and consciousness, he discerns name and form. Thenceforward he sees that name-and-form is suffering, is craving, is the source of suffering; and he discerns that in the destruction of craving lies the destruction of suffering, and that the Noble

Eightfold Path leads to the complete destruction of suffering. Thus that yogin discerns the Four Noble Truths fully. At that time he sees the tribula- tion of suffering through impermanence, sorrow and not-self. Always attend- ing to these, his mind is undisturbed. He sees the merit of the destruction of suffering through wisdom, tranquillity and dispassion. In this way that yogin, seeing the tribulation of suffering and the merits of cessation, dwells peacefully endowed with the faculties, the powers and the factors of enlighten- ment.

He makes manifest the consciousness that proceeds from perception of the formations and attains to the element of the most excellent.

The determining of the four elements has ended.

THE LOATHSOMENESS OF FOOD

Q. What is the perception of the loathsomeness of food?

What is the practising of it? What are its salient characteristic, function, near cause

and manifestation? What are its benefits? What is the procedure?

A. The yogin, attending to the loathsomeness of what in the form of nourishment is chewed, licked, drunk or eaten,

knows and knows well this perception. This is called the perception of the loathsomeness of food. The undisturbed dwelling of the mind in this perception is the practising of it. The understanding of the disadvantages of food is its salient characteristic. Disagreeableness is its function. The overcoming of desire is its manifestation. What are its benefits? The yogin can acquire eight benefits: He who develops the perception of the loathsomeness of food knows the nature of morsels of food; he understands fully the five-fold lust; he knows the material aggregate; he knows the perception of impurity; he develops fully the mind- fulness as to the interior of his body; his mind shrinks from desiring what is tasty;

he fares well; he approaches the ambrosial. What is the procedure? The new yogin enters into a place of solitude, sits down with mind composed and undisturbed, and considers the loathsome- ness of what in the form of nourishment is chewed, licked, drunk or eaten as follows: "Such and such are the several hundred sorts of tasty food cooked clean. They are relished of the people. Their colour and smell are perfect. They are fit for great nobles. But after these foods enter into the body, they become impure, loathsome, rotten, abominable".

One develops the perception of the loathsomeness of food in five ways: through (the task of) searching for it; through (the thought of) grinding it; through receptacle; through oozing; and through aggregation.

Q. How should the yogin develop the perception of the loathsomeness of food through (the task of) "searching for it" ?

A. This yogin sees that many beings encounter trouble in searching for drink and food; they commit many evil deeds such as killing and thieving (for the sake of food). Further, he sees that these beings are the recipients of various forms of suffering and are killed or deprived of liberty. And again, he sees that such beings commit diverse evil actions such as eagerly searching for things, deceiving and pretending to be energetic. Thus these beings perform evil. Seeing food thus, he develops dislike through the thought: "Impure urine and excrement are due to drink and food".

THE DWELLING OF THE HOMELESS

And again, he sees the dwelling of the homeless man in the clean forest- retreat where fragrant flowers bloom, where birds sing and the cry of the wild is heard. In that prosperous field which the good man cultivates, are shadows of trees, groves and water which captivate the mind of others. The ground is flat and exceedingly clean; so there is nothing uneven.

Seeing this, men admire them with awe. Here are no quarrels and noises. This place where the homeless man trains for enlightenment is like the dwelling of Brahma.

3 In such a place the mind is unfettered; and he, reciting (the Law) and develop- ing concentration always, enjoys the practice of good deeds. (Leaving such a place) the homeless man goes in search of food in cold and heat, wind and dust, mud and rain. He traverses steep paths. With bowl in hand, he begs for food, and in begging enters others' houses.

Seeing that, the yogin stirs up the thought of tribulation in his mind as follows: "Drink and food are impure. They come out in the form of excrement and urine. For that one goes in search of food". Thus abandoning, he should look for the highest bliss.

And again, the yogin sees the practice of the homeless man. When he (the homeless man) begs, he has to pass the places where fierce horses, elephants and other animals gather and the places where dogs and pigs live. He has to go to the places where evil-doers live. He has to tread on mud or excreta

in unclean places. He has to stand at the gates of other's houses, silently, for sometime. He has to conceal his body with a cloth. Further, he doubts as regards obtaining alms.

This yogin thinks: "This man's food is like dog's food", and he arouses disagreeableness as regards food thus: "This searching for food is most hateful. How could I take this food? I will simply beg from others". Thus one develops the perception of the loathsomeness of food through "searching for it".

Q. How should the yogin develop the perception of the loathsomeness of food through "grinding" ?

A. That yogin sees a man who, having searched for and obtained drink and food, sits down in front of these. He makes the (solid food) soft, by mixing it with fish sauce. He kneads it with his hand, grinds it in his mouth, gathers it with his lips, pounds it with his teeth, turns it with his tongue, unites it with his saliva and serum.

These are most repulsive and unsightly as the vomit of a dog. Thus one develops the perception of the loathsomeness of food through "grinding".

Q. How should one develop the perception of the loathsomeness of food through "receptacle"?

A. Thus these foods are swallowed and go into the stomach mixed with impurities and remain there. After that they go to the intestines. They are eaten by hundreds of kinds of worms. Being heated, they are digested. Thus they become most repugnant. It is like one's vomit thrown into an unclean vessel. Thus one develops the perception of the loathsomeness of food through "receptacle".

Q. How should one develop the perception of the loathsomeness of food through "oozing"?

A. These foods are digested by heat and mixed with new and old impuri- ties. Like fermented liquor escaping from a broken vat, they flood the body. By flowing, they enter into the veins, the textures of the skin, face and eyes. They ooze out of nine openings and ninety-nine thousand pores. Thus through flowing, [441] these foods separate into five parts: one partis eaten by worms; one part is changed to heat; one part sustains the body; one part becomes urine; and one part is assimilated with the body. Thus one develops the perception of the loathsomeness of food through "oozing".

Q. How should one develop the perception of the loathsomeness of food through "aggregation"?

A. This drink and food which flow become hair of the head and the body, nails and the rest. They cause to set up one hundred and one parts

of the body. If they do not trickle out, they cause one hundred and one diseases. Thus one develops the perception of the loathsomeness of food through "aggregation".

(only up to access concentration, not first jhana)

That yogin by these ways and through these activities develops the percep- tion of the loathsomeness of food. Through disliking, his mind becomes free and is not distracted. His mind being undistracted he destroys the hindrances, arouses the meditation (jhana) factors and dwells in access- concentration.

The perception of the loathsomeness of food has ended.

The sphere of nothingness and the sphere of neither perception nor non-perception are as was taught under the earth kasina before.

Here the stanza says:—

The subjects of meditation are here indicated to the yogin in brief as if a man were pointing out the way to Pataliputta.

1 What's told concisely he can know in full. He sees what lies before and what behind and with discernment viewing understands truth from untruth. From what have been here in detail set forth, namely, the marks and the merits complete, one ought to know, just as it is, the scope of Freedom's Path.

The chapter of the thirty-eight subjects of meditation has ended.

The eighth chapter of the subjects of meditation has ended.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

Vimt. 4 elements

THE DETERMINING OF THE FOUR ELEMENTS

TWENTY WAYS OF GRASPING THE ELEMENT OF EARTH

TWELVE WAYS OF GRASPING THE ELEMENT OF WATER