The Point of Application in Contemplating the Material Body’s Non-Self

Sentient beings generally regard the physical body as the self and as belonging to the self, and they also appropriate the external living environment as their own. To contemplate and observe that the physical body is neither self nor belonging to the self, one must first contemplate and observe that the six dust realms of the living environment are neither self nor belonging to the self. Only after establishing this foundation does contemplating and observing the physical body as neither self nor belonging to the self become relatively easier.

Why is this so? Because the external six dust realms, like the physical body, are composed of the five great elements—earth, water, fire, wind, and space—within the Tathagatagarbha. They share the same nature. Moreover, the external six dust realms are slightly farther from one's own mind than the physical body, making the attachment and contemplation relatively lighter and easier to approach. The Buddha taught that the external six dust realms are our external body, also called our external realm, while the physical body is the internal realm and internal body. The internal and external are complementary and interconnected. Confirming that the six dust realms are neither self nor belonging to the self is relatively easier. Since the physical body follows the same principle as the six dust realms, this creates a distance between one's own mind and the physical body, allowing for a slight separation. Subsequently, contemplating and confirming that the physical body is neither self nor belonging to the self becomes much easier.

In the secular world, the study of the physical body is called medicine. Traditional Chinese Medicine also discusses how the structure and constitution of the physical body are similar to, or share characteristics with, mountains, rivers, and the great earth. When treating the body, one should not regard the physical body as mysterious or special, but rather manage it as one would manage mountains, rivers, and the great earth—similar to governing the living environment. This perspective in Traditional Chinese Medicine is highly scientific and close to the Dharma, providing significant inspiration. It offers an entry point for contemplation and observation, enabling one to proceed more swiftly.

Secular wisdom states: "Running water never stagnates, and a door-hinge never gets worm-eaten." The physical body is likewise: when the body becomes obstructed, foul odors arise, leading to decay, the appearance of tumors, and cancer cells. When the four great elements in the material world are imbalanced, rivers burst their banks, earthquakes and tsunamis occur, fires and wind disasters run rampant, oceans transform into mulberry fields, and mulberry fields turn into oceans. Similarly, when the four great elements in the physical body are imbalanced, conditions such as qi deficiency, blood deficiency, wind-cold, heatiness, diarrhea, tumors, cancer, and so forth manifest.

In the Surangama Sutra, the noble sages also began by contemplating the external earth, water, fire, and wind, then turned their observation inward to the earth, water, fire, and wind within their own bodies. Through this, they attained various samadhis and achieved accomplishment. Therefore, beginning contemplation with the observation of the six dust realms is a direct path to contemplating the physical body.