Commentary on the Satipaṭṭhāna Sutta (Second Edition) (Newly Revised)
Chapter Two: Contemplation of the Body
Section Four: Contemplation of Earth, Water, Fire, and Wind
Original Text: Furthermore, O Bhikkhus, a bhikkhu observes this body according to the elements (dhātus), as it exists, as it is directed (in its course). Thus, he knows that within this body there are the earth element, the water element, the fire element, and the wind element.
Explanation: The Buddha said to the bhikkhus: Bhikkhus should observe the material body from the perspective of the four great elements that constitute the physical form. For instance, observe the body based on its actual state of existence, and observe the body based on its tendency and ultimate destination. Ultimately, one will know that within this body there are the earth element, water element, fire element, and wind element.
Dhātu is also called an element, referring to the functional boundaries and distinctions of the four great elements. For example, the four great seeds of earth, water, fire, and wind are four elements, four boundaries. The functional distinctions of these elements differ; their boundaries, attributes, and natures are different. The nature of the earth element is solidity; the nature of the water element is fluidity; the fire element is heat; the wind element is motility. These four elements have distinctly different attributes; there are clear boundaries between them. The four great elements are the fundamental elements constituting the material body. By starting to observe the body from this perspective, one can understand its composition and structure, realizing that the material body is illusory, suffering, impermanent, and without self.
Existence refers to the current state of our living body, the observable parts present here and now. Earth, water, fire, and wind constitute all parts of the body from top to bottom, inside and out, including all solid and liquid substances. After present observation, one knows that all substances within the material body, from head to toe, from outside to inside, are composed of the four great elements: earth, water, fire, and wind. Whether the skin or internal organs, whether hard bones or various flowing liquids, the entire material body is formed by the combination of these four great seeds. The earth element provides solidity. If there were no solid earth element in the body, we could not stand, walk, sit, or lie down; we would be like a pile of mud, because the body would lack support.
The body contains the water element; the water element provides moisture. Without moisture, the body would dry up like a mummy, and life could not be sustained. The body contains the fire element; the fire element provides warmth and temperature. As long as a being is alive, the body has warmth, from the internal organs to the skin and surface, from head to toe. The wind element possesses motility and fluidity. If there were no wind in the body, one could not breathe, blood could not circulate, and food could not be digested. The various functional activities of the body rely on the action of wind. The four great elements do not function independently; rather, they work together to form all parts of the body, constituting the muscles, bones, and internal organs, though the proportions of the four elements required vary in different parts.
Every part of the body’s substance is composed of the four great elements. The different proportions and combinations of the four elements result in different material properties. If the earth nature predominates, the material’s properties lean towards the solidity of earth. Bones are the hardest because they contain more of the earth element, causing the material to exhibit solidity. However, bones also contain the water element. Without the water component, bones would be dry, lacking lubrication, and easily broken. Bones not only contain water but also the fire element, which is why bones are warm and have temperature when alive. Bones also contain wind, as blood and marrow flow within them.
The space element (ākāśa-dhātu) also constitutes material phenomena (rūpa-dharma), though it is not mentioned here. Buddhist scriptures often use the four great elements to represent earth, water, fire, wind, and space (the five great elements), without specifically mentioning the space element unless emphasizing its function. With the participation of the space element, the varying proportions of its components result in different material densities and structures, affecting the solidity of the material. A higher proportion of space element naturally means a correspondingly lower proportion of earth element, making the material looser. Conversely, higher density makes the material harder. Bones also contain spaces. If there were no spaces within bones, blood could not pass through them, wind could not circulate, and some people would not suffer from rheumatic diseases.
As people age, osteoporosis occurs, and bones become brittle. This is because the nutrients of the earth and water elements decrease, calcium is lacking, and the proportion of the space element increases somewhat. After calcium supplementation, the Tathāgatagarbha absorbs the calcium nutrients and then manifests the bones, increasing bone density and making them less prone to breaking. This shows that bones still contain the space element; the five great elements—earth, water, fire, wind, and space—are all present. Muscles contain the four great elements—earth, water, fire, and wind—with the earth element still predominating in proportion, though slightly less compared to its proportion in bones. Tendons also have a higher proportion of the earth element. Further inward are the internal organs, which also contain earth, water, fire, wind, and space elements.
Then there are the liquid parts such as blood, marrow, cerebrospinal fluid, sweat, urine, etc., where the water element predominates, and the proportion of the earth element is less. Liquid water contains impurities, meaning it not only has the water element but also contains the earth element. Water has fluidity, so it has the wind element. Water has a certain temperature, so it has the fire element. The less fire element, the cooler the water becomes, eventually freezing completely. After freezing, the proportion of fire and wind elements becomes increasingly minimal, almost negligible. All matter is formed by the four great seeds—earth, water, fire, and wind—combining in different proportions and compositions. Therefore, matter is called rūpa-dharma; rūpa-dharma is composed of the four great seeds of earth, water, fire, and wind.
The four great seeds reside within the Tathāgatagarbha. The Tathāgatagarbha, following various external conditions, continuously delivers these seeds, constantly forming and altering the composition of various substances. Thus, our material body changes at every moment. The constant change of the body demonstrates that the Tathāgatagarbha is continuously delivering the four great seeds to the body. The proportion of the four elements delivered at each moment varies; the four elements change, and thus our body changes.
Our body undergoes change moment by moment because the Tathāgatagarbha delivers the four great seeds moment by moment. The four elements delivered in the previous moment differ from those in the next moment, causing the body to gradually manifest variations. Therefore, the body changes daily. One moment it may be fine, and the next moment a certain part may start to ache or exhibit a particular condition. This is due to the disharmony of the four elements; the Tathāgatagarbha alters the structure of the four elements, and the material body manifests discomfort.
Sometimes the discomfort may improve, and the body becomes stronger. This is because the Tathāgatagarbha readjusts the four elements. Thus, the state of the body is not fixed but changes moment by moment. Different diets, different karmic conditions, different nutrients absorbed by the Tathāgatagarbha, and different cellular metabolisms cause the body to continuously change—from birth to adulthood, then gradually aging, and finally disintegrating and dying.
The material body changes moment by moment; the Tathāgatagarbha delivers seeds moment by moment to sustain the body. When obstructive conditions arise, the body becomes ill. If the absorption and delivery of the four elements by the Tathāgatagarbha deviate, the four elements become disharmonious, the body becomes abnormal, and symptoms of illness appear. The material body arises and changes depending on various conditions, such as different diets, different external objects of touch, different mental states, different meditative attainments, and different karmic conditions, causing the body to undergo different changes. All these are due to changes in the four great elements, which alter the material body. From these perspectives, one knows that within our material body there are the earth element, water element, fire element, and wind element.
Original Text: O Bhikkhus, just as a skilled butcher or a butcher’s assistant, having slaughtered a cow and cut it into pieces, sits at the crossroads.
Explanation: O Bhikkhus, it is like a skilled butcher or a butcher’s assistant slaughtering a cow. After cutting the cow into pieces, they sit at the crossroads leading in all directions to sell the meat.
The World-Honored One uses this analogy to teach the bhikkhus how to observe the composite and illusory, impermanent nature of the material body. Decomposing the body into the four great elements, separating the earth, water, fire, and wind elements, is like a butcher or his assistant slaughtering a cow. For convenience in selling, they slaughter the cow at a crossroads leading in all directions. After killing the cow, they cut its body into pieces and sell them on the spot. The butcher may first cut the cow’s throat, then pierce its heart to kill it before dissection. The skin is removed, the meat is carved, the internal organs are taken out and separated, the blood is drained, and only the bones remain. After being completely dismembered, the pieces are sold at various places along the street.
Original Text: O Bhikkhus, in the same way, a bhikkhu observes this body according to the elements, as it exists, as it is directed, and knows that within this body there are the earth element, water element, fire element, and wind element.
Explanation: O Bhikkhus, in this manner, a bhikkhu observes this material body based on the four great elements of living beings and observes it based on its ultimate destination after death, knowing that within this body there are the earth element, water element, fire element, and wind element.
When a bhikkhu observes his own body, he should also dissect it like the butcher, not only into pieces but ultimately into the four great elements of earth, water, fire, and wind. Observing his body from head to toe, outside to inside, dissecting all its structures, and finally dividing it into the earth element, water element, fire element, and wind element—the four elements—returning to the original state before the body was formed. Observing the internal organs, bones, muscles, and skin one by one, all are composed of the four great elements: earth, water, fire, and wind. Remove one element, and the body disintegrates.
The body cannot lack the earth element; nor can it lack the water, fire, or wind elements. If the wind element is abnormal, breathing is obstructed, leading to wind-related illnesses like asthma or rheumatism. Water-related illnesses include cysts, rheumatism, skin diseases, etc.; disharmony of the water element causes many diseases. Disharmony of the fire element causes the body to experience chills or fever—fever or coldness are symptoms of fire element disharmony. Disharmony of the earth element causes pain, fatigue, weakness, osteoporosis, hunched back, fractures, etc. These diseases are all caused by disharmony of the four elements. When the proportions of the four elements change, the material body changes.
Observe the internal organs, dissecting them one by one into solid and liquid parts for observation, then further dissecting them into the smallest cells, and finally decomposing the cells into the four great elements of earth, water, fire, and wind. Ultimately, one knows that every part of the body is composed of the four great elements. Is this body composed of these elements a real dharma? Are the material phenomena composed of these elements real?
One can observe the table and chairs before them. Tables and chairs are composed of wood, nails, and metal. If the wooden planks fall off or are destroyed, or the nails scatter, do the table and chair still exist? Are the scattered remains still the table and chair? Is this table and chair merely an apparent, existing illusion? Is its essence a composite, empty image? The material body is likewise. Composed of the four elements—earth, water, fire, and wind—once decomposed, does the material body still exist? Of course not. Therefore, the material body is an illusory appearance that seems to exist superficially; it is not real, has no substance, and is not the true, unchanging self.
At the time of death, when the four elements—earth, water, fire, and wind—decompose, the body disintegrates and becomes a corpse. When the four elements decompose at the moment of death, the bodily sensations are extremely painful. The Buddha said that for sentient beings, the decomposition of the four elements at death is as painful as skinning a turtle alive—peeling off the turtle’s shell while it is alive is excruciating. If we do not create pure wholesome karma, the decomposition of the four elements at death will also be extremely painful.
After the material body decomposes, where do the four elements go? They return to the Tathāgatagarbha. Because the four elements come from the Tathāgatagarbha, the seeds return to it and, when conditions are sufficient, are delivered again to manifest the body of the next life. Although the number of the four great seeds within the Tathāgatagarbha is immeasurably vast, it is fixed and does not endlessly increase or decrease. These extremely numerous seeds are delivered simultaneously to form the material body, the six sense objects, and the universe (the vessel world). These seeds return to where they came from, delivered moment by moment and returning to the Tathāgatagarbha moment by moment. Seeds do not vanish without cause, nor do new seeds arise without cause; the original seeds are uncreated.
After the four elements decompose, sentient beings die. The Tathāgatagarbha, following the attachment of the mental faculty (manas), will produce an intermediate state body (antarābhava). The intermediate state body is an extremely subtle material composed of the finest particles of the four elements, possessing motility. Because it is not substantial matter, it has no obstructions and possesses the five supernormal powers. The body can move freely everywhere without regional restrictions. Therefore, when the four elements—earth, water, fire, and wind—decompose, the material body disintegrates and becomes a corpse, which gradually disappears.
Observing this composite body, which arises and ceases, is it the real self? What is the concept of the real self? The real self is unchanging, not impermanent, not fluctuating, not subject to birth and death, not composite, and not suffering. Therefore, this self composed of the four elements is not real. We should not regard this composite material body as the self; it is merely a false shell formed by the four great seeds—earth, water, fire, and wind—a false appearance. This false appearance deceives the conscious mind, making it feel that this is the self, real, and has real function, but it is not. Observing the impermanence, birth and cessation, impurity, and composite nature of the body, one knows it is empty, illusory, and temporarily existent. Gradually observing in this way, one can sever the view of self regarding the body.
Original Text: The Buddha said: Thus, one abides contemplating the body internally, or one abides contemplating the body externally.
Explanation: The Buddha said: Like this, the mind either abides in contemplation of the internal body or abides in contemplation of the external body.
The internal body refers to the entire material body. The external body also refers to phenomena within the five aggregates and eighteen elements. Objects of form (rūpa) include mountains, rivers, earth, houses, trees, the universe, stars, and the lands of the Buddhas in the ten directions; these belong to external objects of form. Objects of sound are also part of sentient beings; they are the external environment of the body, called the external body. The Tathāgatagarbha delivers the four great seeds in different proportions, giving rise to different objects of form with distinct properties. For example, land with different compositions of the four great seeds has different attributes and functions. Differences exist even between different plots of land; the proportion of the space element varies, affecting the density of the land. The higher the proportion of space, the looser the soil. Conversely, the lower the proportion, the harder and denser the land. Therefore, the varying proportions of the five great seeds—earth, water, fire, wind, and space—result in different material properties and functions.
Vajra (diamond) is a precious substance also composed of the four great elements. Though composed of the same four elements, why is it called vajra and not stone? Because the internal composition of its four elements differs from stone; the proportion of the space element is extremely low, resulting in immense density and extreme hardness. Hard substances have fewer spaces and higher density; soft substances have more spaces. Thus, the five great seeds combine to form all kinds of substances.
Carefully observe the internal body—from skin to muscles, tendons, bones, marrow, internal organs, blood—all solid and liquid substances should be observed. The conclusion is that all are formed by the combination of the four great elements—earth, water, fire, and wind—all are false, subject to birth and cessation, and not real. Observing external objects of form, they are actually internal objects of form; external objects cannot be directly observed. These objects of form are also entirely composed of the four great seeds; thus, they are illusory.
Sound is a material sound wave composed of the four great seeds. This material phenomenon, sound, differs from objects of form. Sound has conductivity; it requires a medium to propagate within a certain area, and its energy diminishes over distance until it disappears. Sound can penetrate matter, passing through walls without obstruction, but its energy is consumed. Sound waves propagate and flow through the air, eventually reaching the ear faculty, first vibrating the eardrum. Therefore, when sound appears, one first feels the vibration in the ear, later recognizing the sound’s nature, direction, pitch, type, etc. Objects of form, however, are obstructed by matter; even a thin sheet of paper can block objects of form, preventing them from contacting the eye faculty, let alone thick walls.
There are also objects of smell—various scents, whether fragrant or foul, all belong to material phenomena. These substances are also composed of the four great seeds. Anything composite is subject to birth, cessation, change, impermanence, decay, and is without self. When the conditions disperse, the scent vanishes. Therefore, objects of smell are also illusory.
Next, observe objects of taste—sweet, sour, bitter, spicy flavors. These tastes are also material properties, composed of the four great seeds, subject to birth and change; there is combination and dispersion. Food enters the mouth; the tongue faculty tastes it. Finally, the four elements decompose, conditions disperse, and the taste vanishes. Through chewing in the mouth, the food’s taste changes. After swallowing into the stomach, its taste completely alters. The most delicious food, once in the stomach, is decomposed and digested by bacteria, producing a very unpleasant odor, unlike the initial fragrance upon entering the mouth. After the decomposition of the four elements, the material properties change. These objects of taste are also impermanent, subject to birth and cessation, composite, and thus illusory dharmas, not real.
There are also objects of touch—sunlight rays, wind blowing against the body, anything that contacts the body belongs to objects of touch. For example, feeling full, hungry, thirsty, or other sensations; states like bodily lightness, heaviness, fatigue, or comfort all belong to objects of touch. These objects of touch are also composed of the four great seeds; being composite, they are illusory; being conditionally assembled, they are false. We should not crave these objects of touch or indulge the body in seeking enjoyment, because they are fundamentally illusory—enjoyment is also illusory, illusory, changing, impermanent, and moreover, it depletes one’s merit.
When indulging in enjoyment, the deposits in the Tathāgatagarbha bank are spent; the merit painstakingly cultivated in the past diminishes. If merit is insufficient, progress on the path becomes difficult. As for having fortune to enjoy now, it is because we cultivated merit in the past, practiced generosity. However, each person’s merit is ultimately finite. Enjoying it uses it up bit by bit; if all is used for daily enjoyment, the remaining merit is insufficient for progress on the path. Merit cultivated through past generosity is stored in the Tathāgatagarbha. Enjoying it withdraws from this bank; the more one enjoys, the less the deposit. If merit is not enjoyed, the deposit remains, accruing high interest, compounding, and merit increases.
If all is exhausted, all withdrawn, the bank has no deposit. If merit is insufficient, studying Buddhism will encounter obstacles everywhere, nothing will go smoothly. Wanting to sever the view of self becomes impossible; wanting to realize the mind becomes impossible; even wanting to suppress afflictions momentarily becomes impossible; wanting to cultivate meditation fails; wanting to uphold precepts cannot be done perfectly. The smoothness and success of all worldly and transcendental Dharma practice depend entirely on one’s merit. Therefore, we should conserve merit as much as possible, consider our own path progress, and consider future lives’ practice.
Merit not enjoyed, or minimally enjoyed, remains stored in one’s Tathāgatagarbha bank. This Tathāgatagarbha bank never collapses, and secondly, others cannot seize it. Worldly banks can be robbed, or fraudsters can steal money, but no one can do anything to this Tathāgatagarbha bank—they cannot find it, and even if they did, they could not crack the safe. Therefore, unenjoyed merit remains in the Tathāgatagarbha, forever belonging to oneself. As long as there are deposits in the Tathāgatagarbha bank, one is a person of merit, and everything one does will go smoothly. Used for spiritual practice, progress on the path will be rapid.
There is also the object of mind (dharma-āyatana). The object of mind is the form included within the mental base (dharmāyatana), which also manifests simultaneously upon the five sense objects. It is also material form (rūpa). The object of mind corresponds to the mental faculty (manas) and is also composed of subtle particles of the four great elements. Form included within the mental base is also a type of form, distinct from the five sense objects. It arises dependent on the internal five sense objects and is subtler than them. The internal five sense objects are coarser than the object of mind but subtler than the external five sense objects. The above describes the six sense objects (ṣaḍ-viṣaya). The six sense objects are the six sense-spheres among the eighteen elements (dhātus). The entirety of the eighteen elements constitutes the false aggregate of sentient beings. What is called a sentient being is the combination of the five aggregates and eighteen elements.
Original Text: Furthermore, one abides contemplating the body both internally and externally. Or one abides observing the arising phenomena in the body. Or one abides observing the ceasing phenomena in the body. Or one abides observing both the arising and ceasing phenomena in the body.
Explanation: The mind should also abide in simultaneously observing the internal and external body, or abiding in observing the arising phenomena in the body, or abiding in observing the ceasing phenomena in the body, or abiding in simultaneously observing both the arising and ceasing phenomena in the body.
When concentration is very strong, one can observe the internal body while simultaneously observing the external body—both must be observed together. If concentration is insufficient, even one cannot be clearly observed; after a while, the mind becomes scattered. When concentration is sufficient, one can observe many things, contemplate many principles clearly, and think clearly. The mind is clear, bright, not scattered, and not dull—this is called concentration (samādhi). Therefore, when our mind is relatively clear, using this clear mental state to contemplate the Buddha Dharma can give rise to wisdom. All matters will be seen clearly, thought through clearly, planned clearly, observed clearly, and done clearly—this is called wisdom.
When contemplating the body, observe what phenomena arise in our body. If the earth element increases, polyps or lumps may grow, possibly cysts. What was not present before now appears—this is called arising phenomena. For example, a tumor arises, adding an extra object. Then observe what phenomena cease—ceasing means what existed before now disappears. For example, various illnesses vanish, a part of the body is missing, or the body loses weight—the four elements change. Then simultaneously observe the changes in the internal body: what phenomena arise (not present before, now present), and what phenomena cease (present before, now absent). Observing back and forth like this, one knows the body is constantly undergoing birth and cessation. What is subject to birth and cessation is not real; it cannot be fixed or eternal—thus, it is not the self.
One should have this concept: The self is real, unchanging, not subject to alteration; the self is not suffering; the self is permanent; the self is eternal, forever unchanging; the self is real, not composite; the self is not a conditioned phenomenon. These concepts should be established and firmly placed in the mind. Then, observing that all dharmas are subject to birth, cessation, change, and are conditioned, one knows they are certainly not real. These theories are taught as guidance only; the extent of one’s realization depends on individual understanding and the wisdom of contemplation. All theories rely entirely on personal realization and cognition. Constant observation and realization enable one to truly recognize the essence of all dharmas.
Once the concept that what is born, ceases, and changes is not real and not the true self is formed, one can then observe all things to see if they are subject to birth and cessation, if they are impermanent, if they are composite. With careful observation, one will know all dharmas are indeed born and ceasing, without self. Not being the self, they are also not what belongs to the self—neither self nor what belongs to self—thus severing the view of self (satkāya-dṛṣṭi), and perhaps severing the view of self (ahaṃkāra). The material body is not the self; the eighteen elements are not the self. Finally, contemplate the four aggregates of clinging: the aggregate of form is not the self; observe the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, and the aggregate of consciousness—none are the self. Thus, the view of self regarding the entire five aggregates is severed, the three fetters are subsequently severed, and one becomes a Stream-enterer (Sotāpanna). What phenomena arise in the body and what phenomena cease simultaneously can be observed. Only with relatively strong concentration and sufficient mental power can this be observed.
Original Text: Moreover, due to the power of wisdom and mindfulness, thoughts regarding the body constantly arise. One should abide without dependence and without clinging to anything in the world. O Bhikkhus, thus does a bhikkhu abide contemplating the body in the body.
Explanation: After everything is clearly observed, because one has been constantly contemplating the body, thoughts formed by the cognition of wisdom and thoughts formed by mindfulness are all related to the body. You should abide without relying on any dharma and without clinging to anything in the world. O Bhikkhus, a bhikkhu should abide like this, contemplating the body in the body.
Empty the body from the mind’s thoughts; do not mentally regard the body as real and rely on it. Recognizing the body is not the self, do not mentally rely on this body anymore. When the mind has no body, the view of self is severed. Simultaneously, do not retain any other thing or dharma in the mind. With the mind having no body and no things, there is a clear, bright, objective knowing. What is this knowing? It is the knowing of consciousness and the mental faculty. The existence of this knowing indicates the mind is unified and has concentration. At this time, one can cultivate access concentration (anāgamya-samādhi) or even the first dhyāna (prathama-dhyāna). When practicing Mahāyāna, this knowing can be replaced with a critical phrase (huàtóu) for Chan (Zen) investigation. Therefore, some practices of Mahāyāna and Hīnayāna are interconnected, not separated by an uncrossable gap. Once Mahāyāna Dharma is understood, using Mahāyāna methods to observe Hīnayāna Dharma makes the latter even clearer. Without understanding Mahāyāna, Hīnayāna cannot be completely and thoroughly understood; there will always be points of incomprehension.
Bodhisattvas who have entered the bhūmis (stages) understand the Hīnayāna Four Noble Truths and the Middle Vehicle Twelve Links of Dependent Origination far better than Arhats and Pratyekabuddhas. Their theoretical understanding is many times more profound. The perspectives and depths of their observation differ; Bodhisattvas observe more meticulously and subtly, with deeper wisdom. Therefore, the wisdom of Mahāyāna Bodhisattvas far exceeds that of Hīnayāna Arhats. Bodhisattvas observe dharmas from higher and deeper perspectives and levels than Arhats. After completing the contemplation, when thoughts of the bodily self fill the mind, empty the concept of the body. Recognizing that the body is not the self, the mind no longer depends on the body; only knowing remains. Using this knowing to investigate Chan, one can realize the mind and attain enlightenment.
