THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[DEFINING OF THE ELEMENTS: WORD DEFINITIONS]
27. Now comes the description of the development of the definition of
the four elements, which was listed as the 'one defining' next to the
perception of repulsiveness in nutriment (Ch. III, §105).
Herein, 'defining' (vavatthana) is determining by characterizing in-
dividual essences.
19
[The compound] catudhdtuvavatthdna ('four-element
defining') is [resolvable into] catunnam dhdtunarh vavatthanam ('defin-
ing of the four elements'). 'Attention given to elements', 'the meditation
subject consisting of elements' and 'defining of the four elements' all
mean the same thing.
This is given in two ways: in brief and in detail. It is given in brief
in the MahAsatipatthAna Sutta (D.ii,294), and in detail in the MahA-
hatthipadopama Sutta (M.i,185), the Rahulovada Sutta (M.i,421) and the
Dhatuvibhanga Sutta (M.iii,240).
[TEXTS AND COMMENTARY IN BRIEF]
28. It is given in brief in the MahAsatipatthAna Sutta, for one of quick
understanding whose meditation subject is elements, as follows:
'Bhikkhus, just as though a skilled butcher or butcher's apprentice had
killed a cow and were seated at the cross-roads [348] with it cut up into
pieces, so too, bhikkhus, a bhikkhu reviews this body however placed,
however disposed, as consisting of elements: In this body there are the
earth element, the water element, the fire element, and the air element'
(D.ii,294).20
29. The meaning is this: just as though a clever butcher, or his appren-
tice who worked for his keep, had killed a cow and divided it up and
were seated at the cross-roads, reckoned as the intersection of the main
roads going in the four directions, having laid it out part by part, so too a
bhikkhu reviews the body, however placed because it is in some one of
the four postures and however disposed because it is so placed, thus: In
this body there are the earth element, the water element, the fire ele-
ment, and the air element.
30. What is meant? Just as the butcher, while feeding the cow, bringing
it to the shambles, keeping it tied up after bringing it there, slaughtering
it, and seeing it slaughtered and dead, does not lose the perception 'cow'
so long as he has not carved it up and divided it into parts; but when he
has divided it up and is sitting there, he loses the perception 'cow' and
the perception 'meat' occurs; he does not think 'I am selling cow* or
'They are carrying cow away', but rather he thinks 'I am selling meat'
or 'They are carrying meat away'; so too this bhikkhu, while still a
foolish ordinary person—both formerly as a layman and as one gone
forth into homelessness— does not lose the perception 'living being' or
'man' or 'person' so long as he does not, by resolution of the compact
into elements, review this body, however placed, however disposed, as
consisting of elements. But when he does review it as consisting of
elements, he loses the perception 'living being' and his mind establishes
itself upon elements. That is why the Blessed One said: 'Bhikkhus, just
as though a skilled butcher ... were seated at the cross-roads ... so too,
bhikkhus, a bhikkhu ... air element'.
[IN DETAIL]
31. In the Mahahatthipadopama Sutta it is given in detail for one of not
over-quick understanding whose meditation subject is elements—and as
here so also in the Rahulovada and Dhatuvibhanga Suttas—as follows:
'And what is the internal earth element, friends? Whatever there is
internally in oneself that is hard, harsh,
21
and clung to (acquired through
kamma), that is to say, head hairs, body hairs, teeth, nails, skin, flesh,
sinews, bones, bone marrow, kidney, heart, liver, midriff, spleen, lungs,
bowels, entrails, gorge, dung, or whatever else there is internally in one-
self that is hard, harsh, and clung to—this is called the internal earth ele-
ment' (M.i,185). [349]
And: 'What is the internal water element, friends? Whatever there is
internally in oneself that is water, watery, and clung to, that is to say,
bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil of the
joints, and urine, or whatever else there is internally in oneself that is
water, watery, and clung to—this is called the internal water element'
(M.i,187).
And: 'What is the internal fire element, friends? Whatever there is
internally in oneself that is fire, fiery, and clung to, that is to say, that
whereby one is warmed, ages, and bums up, and whereby what is eaten,
drunk, chewed and tasted gets completely digested, or whatever else
there is internally in oneself that is fire, fiery, and clung to—this is
called the internal fire element' (M.i,188).
And: 'What is the internal air element, friends? Whatever there is
internally in oneself that is air, airy, and clung to, that is to say, up-going
winds, down-going winds, winds in the belly, winds in the bowels, winds
that course through all the limbs, in-breath and out-breath, or whatever
else there is internally in oneself that is air, airy, and clung to—this is
called the internal air element' (M.i,188).
32. Here is the commentary on the words that are not clear. Internally in
oneself (ajjhattarh paccattam): both these words are terms for what is
one's own (niyaka), since what is one's own is what is produced in one's
own self (attani jdtam); the meaning is, included in one's continuity
(sasantati-pariydpanna). This is called internal' (ajjhattarh = adhi + attd,
lit. 'belonging-to-self) because it occurs in self (attani—locative case)
just as in the world, speech among women (itthisu—loc. case) is called
'[speech] belonging-to-women' (adhitthi). And it is called 'in oneself
(paccattam) because it occurs owing to self (attdnarh paticca)
22
33. Hard: rigid. Harsh: rough. Herein, the first is a word for the charac-
teristic, while the second is a word for the mode; for the earth element is
characterized as hard, but its mode is rough, which is why it is called
'harsh'. Clung to: taken firmly [by kamma]; the meaning is, firmly taken,
seized, adhered to, as T, 'mine' (see §89f.).
34. That is to say: the word seyyathidarh ('that is to say') is a particle;
its meaning is 'What is that?'. Next, showing what that is, 'head hairs,
body hairs', etc., is said. And here the brain must be added since it has
to be understood that the earth element needs to be described in twenty
modes. Or whatever else: the earth element included in the remaining
three portions.
35. [350] It flows (appoti), flows on (pappoti), to such and such a place
as a state of streaming, thus it is water (dpo). The watery (dpo-gata) is
what is gone (gata) among such various kinds of water (dpo) as the
kamma-originated, and so on. What is that? It is what has the water
element's characteristic of cohesion.
36. Fire (tejo) [is definable] as heating (tejana). The fiery (tejo-gata) is
what is gone (gata\ in the way already described, among the kinds of
fire (tejo). What is that? It is what has the characteristic of heat. Whereby:
by means of which fire element, when excited, this body is warmed* be-
comes heated by the state of one-day fever,
23
and so on. Ages: whereby
this body grows old, reaches the decline of the faculties, loss of strength,
wrinkles, greyness, and so on. Burns up: whereby, when excited, it causes
this body to burn, and the person cries out 'I am burning, I am burning!'
and longs for ghee a hundred times washed and for gosisa sandalwood
ointment, etc., and for the breeze of a fan. And whereby what is eaten,
drunk, chewed and tasted gets completely digested: whereby the boiled
rice, etc., that is eaten, or the beverage, etc., that is drunk, or the hard
food consisting of flour biscuits, etc., that is chewed, the mango fruit,
honey, molasses, etc., that is tasted, gets completely cooked; gets its
juice, etc., extracted, is the meaning. And here the first three kinds of fire
element [that is to say, *is warmed', 'ages', and 'bums up'] are of four-
fold origination (Ch. XX, §27ff.), while the last is only kamma-origi-
nated.
37. Air (ydyo) [is definable] as blowing (vdyana). The airy (vdyo-gata)
is what is gone (gata), in the way already described, among the kinds of
air. What is that? It is what has the characteristic of distension.
24
Up-
going winds: winds (forces) mounting upwards that cause the occurrence
of vomiting, belching, and so on. Down-going winds: winds (forces) de-
scending downwards that expel excrement and urine. Winds in the belly:
winds (forces) outside the bowels. Winds in the bowels: winds (forces)
inside the bowels. Winds that course through all the limbs: winds (forces)
that produce flexing, extending, etc., and are distributed over the limbs
and the whole body by means of the network of veins (nerves). In-
breath: wind in the nostrils entering in. Out-breath: wind in the nostrils
issuing out. And here the first five are of fourfold origination. In-breath
and out-breath are consciousness-originated. [351]
In each instance the phrase or whatever else comprises respectively
the water element, the fire element, or the air element, included in the
other three portions.
38. So the four elements have been detailed in forty-two aspects, that is
to say, the earth element in twenty aspects, the water element in twelve,
the fire element in four, and the air element in six.
This, firstly, is the commentary on the texts here.
[METHOD OF DEVELOPMENT IN BRIEF]
39. As regards the method of development here, however, to discern the
elements in detail in this way, 'The head hairs are the earth element, the
body hairs are the earth element', appears redundant to a bhikkhu of
quick understanding, though the meditation subject becomes clear to him
if he gives his attention to it in this way: 'What has the characteristic of
stiffenedness is the earth element, what has the characteristic of cohesion
is the waiter element, what has the characteristic of ripening (maturing) is
the fire element, what has the characteristic of distending (supporting) is
the air element'. But when one of not over-quick understanding gives his
attention to it in this way, it appears obscure and unevident, and it only
becomes plain to him if he gives his attention to it in the first-mentioned
way. Why?
40. Suppose two bhikkhus are reciting a text with many elided repeti-
tions, then the bhikkhu with the quicker understanding fills out the elided
repetitions once or twice, after which he goes on doing the recital with
only the two end parts of the elisions. Here the one of less quick under-
standing says, 'What is he reciting? Why, he does not even give one time
to move one's lips! If the recitation is done like this, when shall we ever
get familiar with the text?', and so he does his recitation filling out each
elision as it comes. Then the other says, 'What is he reciting? Why, he
never lets one get to the end of it! If the recitation is done like this; when
shall we ever get to the end of it?'. So too, the detailed discerning of the
elements by head hairs, etc., appears redundant to one of quick under-
standing, though the meditation subject becomes clear to him if he gives
his attention to it in brief in this way, 'What has the characteristic of
stiffenedness is the earth element', and so on. But when the other gives
his attention to it in this way, it appears obscure and unevident, and it
only becomes plain to him if he gives his attention in detail by head hairs
and so on.
41. So firstly, one of quick understanding who wants to develop this
meditation subject should go into solitary retreat. Then he should advert
to his own entire material body and discern the elements in brief in this
way: 'In this body what is stiffenedness or harshness is the earth ele-
ment, what is cohesion or fluidity25
[352] is the water element, what is
maturing (ripening) or heat is the fire element, what is distension or
movement is the air element'. And he should advert and give attention to
it and review it again and again as 'earth element, water element', that is
to say, as mere elements, not a living being, and soulless.
42. As he makes effort in this way it is not long before concentration
arises in him, which is reinforced by understanding that illuminates the
classification of the elements, and which is only access and does not
reach absorption because it has states with individual essences as its
object.
43. Or alternatively, there are these four [bodily] parts mentioned by the
General of the Dhamma [the Elder Sariputta] for the purpose of showing
the absence of any living being in the four great primary elements thus:
'When a space is enclosed with bones and sinews and flesh and skin,
there comes to be the term "material form" (rupaY (M.i,190). And he
should resolve each of these [as a separate entity], separating them out
by the hand of knowledge, and then discern them in the way already
stated thus: 'In these what is stiffenedness or harshness is the earth
element'. And he should again and again advert to them, give attention
to them and review them as mere elements, not a living being, not a soul.
44. As he makes effort in this way, it is not long before concentration
arises in him, which is reinforced by understanding that illuminates the
classification of the elements, and which is only access and does not
reach absorption because it has states with individual essences as its
object.
This is the method of development when the definition of the ele-
ments is given in brief.
[METHOD OF DEVELOPMENT IN DETAIL]
45. The method given in detail should be understood in this way. A
meditator of not over-quick understanding who wants to develop this
meditation subject should learn the elements in detail in the forty-two
aspects from a teacher, and he should live in an abode of the kind
already described. Then, when he has done all the duties, he should go
into solitary retreat and develop the meditation subject in four ways thus:
(1) with constituents in brief, (2) with constituents by analysis, (3) with
characteristics in brief, and (4) with characteristics by analysis.
[(1) WITH CONSTITUENTS IN BRIEF]
46. Herein, how does he develop it with constituents in brief! Here a
bhikkhu does his defining in this way, 'In twenty of the parts what has
the stiffened mode is the earth element', and he does his defining thus,
*In twelve parts the liquid called water with the mode of cohesion is the
water element', [353] and he does his defining thus, 'In four parts what
matures (what has the mode of ripening) is the fire element', and he does
his defining thus, 'In six parts what has the mode of distending is the air
element'. As he defines them in this way they become evident to him. As
he again and again adverts to them and gives his attention to them,
concentration arises as access only.
[(2) WITH CONSTITUENTS BY ANALYSIS]
47. However, if his meditation subject is not successful while he devel-
ops it in this way, then he should develop it with constituents by analy-
sis. How? Firstly, the bhikkhu should carry out all the directions given
for the thirty-two-fold aspect in the description of mindfulness occupied
with the body as a meditation subject (Ch. VIII, §§48-78), namely, the
sevenfold skill in learning and the tenfold skill in giving attention, and
he should start with the verbal recitation, in direct and reverse order, of
the skin pentad and so on, without omitting any of it. The only differ-
ence is this: there, after giving attention to the head hairs, etc., as to
colour, shape, direction, location, and delimitation, the mind had to be
fixed by means of repulsiveness (Ch. VIII, §83), but here it is done by
means of elements. Therefore at the end of each part after giving atten-
tion to head hairs, etc., each in the five ways beginning with colour
(Ch. Vm, §83), attention should be given as follows.
48. These things called head hairs grow on the inner skin that envelops
the skull. Herein, just as when kuntha grasses grow on the top of an ant-
hill, the top of the ant-hill does not know ''Kuntha grasses are growing
on me', nor do the kuntha grasses know 'We are growing on the top of
an ant-hiir, so too, the inner skin that covers the skull does not know
'Head hairs grow on me', nor do the head hairs know 'We grow on inner
skin that envelops a skull'. These things are devoid of mutual concern
and reviewing. So what are called head hairs are a particular component
of this body, without thought, [morally] indeterminate, void, not a living
being, rigid (stiffened) earth element.
49. Body hairs grow on the inner skin that envelops the body. Herein,
just as, when dabba grasses grow on the square in an empty village, the
square in the empty village does not know ''Dabba grasses grow on me',
nor do the dabba grasses know 'We grow on the square in an empty
village', so too, the inner skin that envelops the body does not know
'Body hairs grow on me', nor do the body hairs know 'We grow on
inner skin that envelops a body'. These things are devoid of mutual
concern and reviewing. So what are called body hairs are a particular
component of this body, without thought, indeterminate, void, not a
living being, rigid earth element.
50. Nails grow on the tips of the fingers and toes. Herein, just as, when
children play a game by piercing madhuka-fruit kernels with sticks, the
sticks [354] do not know 'Madhuka-fmil kernels are put on us', nor do
the madhuka-fruit kernels know 'We are put on sticks', so too, the fin-
gers and toes do not know 'Nails grow on our tips', nor do the nails
know 'We grow on the tips of fingers and toes'. These things are devoid
of mutual concern and reviewing. So what are called nails are a particu-
lar component of this body, without thought, indeterminate, void, not a
living being, rigid earth element.
51. Teeth grow in tjie jaw bones. Herein, just as, when posts are plaped
by builders in stone sockets and fastened with some kind of cement,
26
the
sockets do not know 'Posts are placed in us', nor do the posts know 'We
are placed in sockets', so too, the jaw bones do not know 'Teeth grow in
us ', nor do the teeth know 'We grow in jaw bones'. These things are de-
void of mutual concern and reviewing. So what are called teeth are a
particular component of this body, without thought, indeterminate, void,
not a living being, rigid earth element.
52. Skin is to be found covering the whole body. Herein, just as, when a
big lute is covered with damp ox-hide, the lute does not know 'I am
covered with damp ox-hide', nor does the damp ox-hide know 'A lute is
covered by me', so too, the body does not know 'I am covered by skin',
nor does the skin know *A body is covered by me'. These things are
devoid of mutual concern and reviewing. So what is called skin is a
particular component of this body, without thought, indeterminate, void,
not a living being, rigid earth element.
53. Flesh is to be found plastered over the framework of bones. Herein,
just as, when a wall is plastered with thick clay, the wall does not know
'I am plastered with thick clay', nor does the thick clay know 'A wall is
plastered with me', so too, the framework of bones does not know 'I am
plastered with flesh consisting of nine hundred pieces of flesh', nor does
the flesh know 'A framework of bones is plastered with me'. These
things are devoid of mutual concern and reviewing. So what is called
flesh is a particular component of this body, without thought, indetermi-
nate, void, not a living being, rigid earth element.
54. Sinews are to be found in the interior of the body binding the bones
together. Herein, just as, when withies and sticks are bound together
with creepers, the withies and sticks do not know [355] 'We are bound
together with creepers', nor do the creepers know 'Withies and sticks are
bound together by us', so too, the bones do not know 'We are bound by
sinews', nor do the sinews know 'Bones are bound together by us'.
These things are devoid of mutual concern and reviewing. So what are
called sinews are a particular component of this body, without thought,
indeterminate, void, not a living being, rigid earth element.
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