Ñāṇa wrote:In the Pāḷi sutta-s the parts of the body are forms derived from the four great existents (mahābhūtā). SN 22.56 (S iii 59) Upādānaparivatta Sutta:
Not quite so.... There is teeth and and there is earth (hardness, solidness, sustained) as derived from it.
Actually it is precisely the other way around: earth (solidity), water (cohesion), fire (temperature), and air (motility) are considered primary. All other forms, both internal and external, are derived from these four great existents ((mahābhūtā).
Could you please clarify what you mean by a "biological body" (preferably with reference to the discourses) which is something different from: head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, membranes, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, or anything else internal, within oneself, that's hard, solid, and sustained; bile, phlegm, pus, blood, sweat, fat, tears, oil, saliva, mucus, oil-of-the-joints, urine, or anything else internal, within oneself, that's liquid, watery, & sustained; that by which [the body] is warmed, aged, & consumed with fever; and that by which what is eaten, drunk, consumed & tasted gets properly digested; or anything else internal, within oneself, that's fire, fiery, & sustained; up-going winds, down-going winds, winds in the stomach, winds in the intestines, winds that course through the body, in-and-out breathing, or anything else internal, within oneself, that's wind, windy, & sustained; the holes of the ears, the nostrils, the mouth, the [passage] whereby what is eaten, drunk, consumed, & tasted gets swallowed, and where it collects, and whereby it is excreted from below, or anything else internal, within oneself, that's space, spatial, & sustained; cognizing 'pleasure,' cognizing 'pain,' cognizing 'neither pleasure nor pain.'