Mahābhūta


Mahābhūta is Sanskrit and Pāli for "great element". However, very few scholars define the four mahābhūtas in a broader sense as the four fundamental aspects of physical reality.

Hinduism

In Hinduism's sacred literature, the "great" or "gross" elements are fivefold: space, air, fire, water and earth.
For instance, the Taittiriya Upanishad| describes the five "sheaths" of a person, starting with the grossest level of the five evolving great elements:
In the Shvetashvatara Upanishad|, God is identified as the source of the great elements:
The same Upanishad also mentions, "When earth, water fire, air and akasa arise, when the five attributes of the elements, mentioned in the books on yoga, become manifest then the yogi's body becomes purified by the fire of yoga and he is free from illness, old age and death.".

Buddhism

In Buddhism, the four Great Elements are earth, water, fire and air. Mahābhūta is generally synonymous with catudhātu, which is Pāli for the "Four Elements." In early Buddhism, the Four Elements are a basis for understanding that leads one through unbinding of 'Rupa' or materiality to the supreme state of pure 'Emptiness' or Nirvana.

Definitions

In the Pali canon, the most basic elements are usually identified as four in number but, on occasion, a fifth and, to an even lesser extent, a sixth element may also be identified.

Four primary elements

In canonical texts, the four Great Elements refer to elements that are both "external" and "internal". These elements are described as follows:
Earth element represents the quality of solidity or attractive forces. Any matter where attractive forces are in prominence are called earth elements. Internal earth elements include head hair, body hair, nails, teeth, skin, flesh, sinews, bone, organs, intestinal material, etc.
Water element represents the quality of Liquidity or relative motion. Any matter where relative motion of particles is in prominence are called water elements. Internal water elements include bile, phlegm, pus, blood, sweat, fat, tears, nasal mucus, urine, semen, etc.
Fire element represents the quality of heat or energy. Any matter where energy is in prominence are called fire elements. Internal fire elements include those bodily mechanisms that produce physical warmth, ageing, digestion, etc.
Air element represents the quality of expansion or repulsive forces. Any matter where repulsive forces are in prominence are called air elements. Internal air elements includes air associated with the pulmonary system, the intestinal system, etc.
Any entity that carry one or more of these qualities are called matter. The material world is considered to be nothing but a combination of these qualities arranged in space. The result of these qualities are the inputs to our five senses, color, smell, taste and sensation of body. The matter that we perceive in our mind are just a mental interpretation of these qualities.

Fifth and sixth elements

In addition to the above four elements of underived matter, two other elements are occasionally found in the Pali Canon:
Internal space elements includes bodily orifices such as the ears, nostrils, mouth, anus, etc.
Described as "pure and bright", used to cognise the three feelings of pleasure, pain and neither-pleasure-nor-pain, and the arising and passing of the sense contact upon which these feelings are dependent.
According to the Abhidhamma Pitaka, the "space element" is identified as "secondary" or "derived".

Sensory qualities, not substances

While in the Theravada tradition, as well as in the earliest texts, the Pali Canon, matter is delineated as something external, that actually exists, in the later schools, like the Yogacara school, Rūpa means both materiality and sensibility—it signifies, for example, a tactile object both insofar as that object is tactile and that it can be sensed. Rūpa is never a materiality which can be separated or isolated from cognizance; such a non-empirical category is incongruous in the context of early Buddhism. Rūpa is not a substratum or substance which has sensibility as a property. It functions in early Buddhist thought as perceivable physicality. Matter, or rūpa, is defined in its function; what it does, not what it is. As such, the four great elements are conceptual abstractions drawn from the sensorium. They are sensorial typologies, and are not metaphysically materialistic. They are not meant to give an account of matter as constitutive of external, mind-independent reality.

As Four Fundamental Aspects, Not Rigidly Four Elements

Very few scholars of meta-analysis adopt a broader view of the rest of Buddha's concepts about the four mahābhūtas, which leads to an idea that they should not be rigidly translated to earth or solid, water or liquid, air or gas, and fire or plasma. Such speculation considers them as fundamental aspects of any physical object, definitely not very parts of a touchable object.
The Four Elements are used in Buddhist texts to both elucidate the concept of suffering and as an object of meditation. The earliest Buddhist texts explain that the four primary material elements are the sensory qualities solidity, fluidity, temperature, and mobility; their characterisation as earth, water, fire, and air, respectively, is declared an abstraction – instead of concentrating on the fact of material existence, one observes how a physical thing is sensed, felt, perceived.

Understanding suffering

The Four Elements pertinence to the Buddhist notion of suffering comes about due to:
Schematically, this can be represented in reverse order as:
Thus, to deeply understand the Buddha's Four Noble Truths, it is beneficial to have an understanding of the Great Elements.

Meditation object

In the Mahasatipatthana Sutta, in listing various bodily meditation techniques, the Buddha instructs:
In the Visuddhimagga's well-known list of forty meditation objects, the great elements are listed as the first four objects.
B. Alan Wallace compares the Theravada meditative practice of "attending to the emblem of consciousness" to the practice in Mahamudra and Dzogchen of "maintaining the mind upon non-conceptuality", which is also aimed at focusing on the nature of consciousness.

Buddhist sources

In the Pali canon, the Four Elements are described in detail in the following discourses :
The Four Elements are also referenced in:
In addition, the Visuddhimagga XI.27ff has an extensive discussion of the Four Elements.