..续本文上一页tise in a way in which he can see the truth of things so that he can be cool and happy within the Dhamma-Vinaya. In practising in this skilful manner we are following the advice and guidance of a great meditation master, Tan Ajahn Sao.

　　Now we come to the last aspect of his teaching. If the meditator comes to recognize through the practice of asubha kammatthana that the body is unclean and unattractive, and has become proficient in his practice, the following step is required to progress further to vipassana, or insight practice. Venerable Ajahn Sao would recommend that we practise analysing the entire body into 4 components: Earth, Water, Wind, and Fire. Hair of the head, hair of the body, teeth, skin, nails, bones, etc. all have the predominant characteristic of the hardness, which is characteristic of earth. Why should hair be regarded as the earth element

　　 Because when the hair decomposes it must change into earth. The meditator practises to see that all these aspects of the body are actually earth element, and continues to practise until a nimitta of this appears. This is the realization which goes deeper than just intellectual or surface understanding.

　　The next element is water. This contains pus, sweat, blood, spittle, mucous, urine, and whatever other parts of the body having the characteristic of liquid. Parts of the body which are imbued with the characteristic of water, we call the water element. We are told to contemplate this and see that these things are really just water.

　　The warmth or heat which is in the body is called the heat element (fire element).

　　The wind element is the wind in the upper and lower parts of the body. The in and out breath is an example of the wind element.

　　We are told to investigate the body as a thing which is composed of the four elements: earth, water, air and fire. There are only elements, not a person or a self. This body is merely a heap of four elements coupled with the impersonal birth consciousness (patisandhi vinnana). We grasp onto the perception that there is a self. The perception of self is defilement, manifesting as craving, conceit, views and clinging. When you see this body as only four elements, not a person, a self, a human being, or a him, her, we or us, the meditator realizes the perception of anatta or non-self. That is, he or she will come to see that this body is non-self. By reflecting on the four elements, the meditator will come to see in a deep and profound way the truth of anatta. A nimitta of not self may arise. The meditator will see deeply that this body is truly the four elements: earth, water, air, and fire. The heart will realize intuitively that there is nothing in the body other than these four elements. When the mind realizes that there is truly no self, no person whatsoever, how can it not progress in the development of vipassana

　　 I would like to request that you all consider this entire body as nothing more than the four elements. In practising in this way you will be able to intuitively realize that this body is not self. This truth accords with the Pali words of the Buddha "Sabbe Dhamma Anatta" - all things are not self.

　　If you are truly sincere in your practice, don”t go and suspect these methods of practice. What I have related to you today is the teaching of Venerable Ajahn Sao. What the great masters teach is always absolutely correct, but of course, it is up to you to realize the truth for yourself.

　　Nuggets of a Teaching

　　1 Meditation, the natural way

　　The teaching of the Buddha is a teaching for intelligent people. It isn”t a teaching for someone to believe in blindly without reason. The Buddhist religion teaches people to learn about nature and the laws of nature. If someone asked me, "What is Dhamma

　　" I would answer, "Dhamma is nature". "…

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