Thus have I heard — once, the Blessed One was dwelling in Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. There, the Venerable Sāriputta addressed the bhikkhus: "Friends, bhikkhus."

"Friend" - those bhikkhus responded to the Venerable Sāriputta. Venerable Sāriputta then said this:

"Just as, friends, the footprints of all jungle creatures are encompassed by the elephant's footprint, which is declared the largest due to its size; similarly, friends, all wholesome teachings are encompassed by the Four Noble Truths. Which four? They are the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the ending of suffering, and the noble truth of the way of practice leading to the ending of suffering.'

Friends, what is the noble truth of suffering? Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, displeasure, and despair are suffering, as is not obtaining what one desires. In summary, the five aggregates subject to clinging are suffering.

Which, friends, are the five aggregates subject to clinging? They are namely: the aggregate of form subject to clinging, the aggregate of feeling subject to clinging, the aggregate of perception subject to clinging, the aggregate of volitional formations subject to clinging, and the aggregate of consciousness subject to clinging.

What, friends, is the aggregate of form subject to clinging? It consists of the four great elements and the forms dependent on these four great elements.

What, friends, are the four great elements? They are the earth element, the water element, the fire element, and the air element.

What, friends, is the earth element? The earth element can be internal or external. What is the internal earth element? It is anything hard, solid, and clung to within the body, such as hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, membranes, spleen, lungs, intestines, mesentery, stomach, and feces, or anything else that is internally hard, solid, and clung to. This is referred to as the internal earth element. Both the internal and external earth elements are simply the earth element. It should be seen with correct wisdom as it truly is: 'This is not mine, I am not this, this is not my self.' By viewing it in this way, one becomes disenchanted with the earth element, and the mind becomes dispassionate towards it.

Friends, there comes a time when the external water element is disturbed, and during that time, the external earth element disappears. When the external earth element is seen to be impermanent, subject to wearing away, and liable to disappearance and change, what of this body, which is clung to by craving and lasts but a while? There can be no considering that as 'I am this' or 'this is mine' or 'I am' .

And if others insult, abuse, provoke, or harass a bhikkhu, he understands that this painful feeling has arisen from sensory contact and is dependent on it, not independent. He perceives contact, feeling, perception, volitional formations, and consciousness as impermanent. His mind, focusing solely on the element as its object, acquires clarity, steadiness, and resolution.

Now, if others treat that bhikkhu with actions that are unwished for, undesired, and disagreeable, through contact with fists, clods, sticks, or knives, he understands thus: This body is subject to contact with fists, clods, sticks, and knives. But this has been said by the Blessed One in the 'advice on the simile of the saw'":

"Bhikkhus, even if bandits were to savagely sever you limb by limb with a two-handled saw, anyone who would let his mind be overcome by hatred towards them would not be fulfilling my teaching." Therefore, tireless energy will be aroused in me, unwavering mindfulness established; my body shall remain tranquil and undisturbed, my mind concentrated and unified. Let contact with fists, clods, sticks, and knives now disturb this body, for this is indeed the teaching of the Buddhas being practiced by me.

When that bhikkhu thus recollects the Buddha, the Dhamma, and the Sangha, if equanimity supported by the wholesome does not become established in him, he arouses a sense of urgency thus: "It is indeed a loss for me, not a gain; it is indeed bad for me, not good, that when I thus recollect the Buddha, the Dhamma, and the Sangha, equanimity supported by the wholesome does not become established in me." Just as a daughter-in-law, upon seeing her father-in-law, arouses a sense of urgency to please him, so too, when that bhikkhu recollects the Buddha, the Dhamma, and the Sangha, and equanimity supported by the wholesome does not become established, he arouses a sense of urgency. However, if equanimity supported by the wholesome becomes established in him upon such recollection, then he is joyful and satisfied. By this, friends, much has been done by that bhikkhu.

What, friends, is the water element? The water element can be internal or external. What is the internal water element? It is anything fluid and flowing within the body, clung to as part of one's identity, such as bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, joint fluid, and urine, or any other internal substance that is fluid and flowing. This is referred to as the internal water element. Both the internal and external water elements are simply the water element. It should be seen with correct wisdom as it truly is: 'This is not mine, I am not this, this is not my self.' By viewing it in this way, one becomes disenchanted with the water element, and the mind becomes dispassionate towards it.

There is indeed a time, friends, when the external water element is disturbed. It sweeps through villages, towns, cities, regions, and entire countries. There is, friends, a time when in the great ocean, waters descend even to the extent of a hundred yojanas, two hundred yojanas, three hundred yojanas, four hundred yojanas, five hundred yojanas, six hundred yojanas, and seven hundred yojanas. There is, friends, a time when in the great ocean, the water stands only as high as seven palm trees, six palm trees, five palm trees, four palm trees, three palm trees, two palm trees, and even just as high as one palm tree. There is, friends, a time when in the great ocean, the water stands only as high as seven persons, six persons, five persons, four persons, three persons, two persons, and even just as high as one person. There is, friends, a time when in the great ocean, the water stands only as high as half a person, at waist level, at knee level, and at ankle level. There comes a time when the waters in the great ocean are not enough to wet even the joint of a finger. When even this external water element, great as it is, is seen to be impermanent, subject to wearing away, and liable to dissolution and change, what of this body, which is clung to by craving and lasts but a while? There can be no considering that as 'I am this' or 'this is mine' or 'I am' . And if others insult, abuse, provoke, or harass a bhikkhu, he understands that this painful feeling has arisen from sensory contact and is dependent on it, not independent. He perceives contact, feeling, perception, volitional formations, and consciousness as impermanent. His mind, focusing solely on the element as its object, acquires clarity, steadiness, and resolution... Indeed, friends, by this much, a bhikkhu has accomplished much.

What, friends, is the fire element? The fire element may be internal or external. What then is the internal fire element? It is whatever internally, belonging to oneself, is fire, fiery, and clung-to, such as that by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, consumed, and tasted gets digested and assimilated. Or whatever else internally, belonging to oneself, is fire, fiery, and clung-to - this is called the internal fire element. Both the internal fire element and the external fire element are simply the fire element. It should be seen with correct wisdom as it truly is: 'This is not mine, I am not this, this is not my self.' By seeing it in this way, one becomes disenchanted with the fire element, and the mind becomes dispassionate towards it.

Now, friends, there comes a time when the external fire element becomes disturbed. It burns up villages, towns, cities, districts, and even entire countries. The fire eventually extinguishes itself when it reaches green grass, a road, a rock, water, or a fair open space, due to lack of fuel. Friends, there comes a time when people resort to using a cock's feather or broken bits of tendon to make fire. When even this great external fire element is seen to be impermanent, subject to wearing away, and liable to dissolution and change, what of this body, which is clung to by craving and lasts but a while? There can be no considering that as 'I am this' or 'this is mine' or 'I am'.

And if others insult, abuse, provoke, or harass a bhikkhu, he understands that this painful feeling has arisen from sensory contact and is dependent on it, not independent. He perceives contact, feeling, perception, volitional formations, and consciousness as impermanent. His mind, focusing solely on the element as its object, acquires clarity, steadiness, and resolution... Indeed, friends, by this much, a bhikkhu has accomplished much.

Friends, what is the air element? The air element may be internal or external. What, friends, is the internal air element? Whatever internally, belonging to oneself, is air, airy, and clung-to; that is, up-going winds, down-going winds, winds in the belly, winds in the bowels, winds that course through the limbs, in-breath and out-breath, or whatever else internally, belonging to oneself, is air, airy, and clung-to: this is called the internal air element. Both the internal air element and the external air element are just the air element. It should be seen with proper wisdom as it truly is: 'This is not mine, I am not this, this is not my self.' Seeing it thus as it truly is with proper wisdom, one becomes disenchanted with the air element, and the mind becomes dispassionate towards it.

Now, there comes a time when the external air element becomes unsettled. It powerfully moves through villages, towns, cities, regions, and even whole countries. There also comes a time in the last month of the hot season when people try to generate wind with fans or bellows, but even the tiny pieces of straw hanging from the edges of roofs don't move. When this great external air element itself, as vast and powerful as it is, can be clearly seen to be impermanent, subject to wearing away, and liable to dissolution and change, then what of this body, which is clung to by craving and lasts but a while? There can be no considering that as 'I am this' or 'this is mine' or 'I am'.

And if others insult, abuse, provoke, or harass a bhikkhu, he understands that this painful feeling has arisen from sensory contact and is dependent on it, not independent. He perceives contact, feeling, perception, volitional formations, and consciousness as impermanent. His mind, focusing solely on the element as its object, acquires clarity, steadiness, and resolution. His mind, focusing solely on the element as its object, acquires clarity, steadiness, and resolution.

Now, if others treat that bhikkhu with actions that are unwished for, undesired, and disagreeable, through contact with fists, clods, sticks, or knives, he understands thus: This body is subject to contact with fists, clods, sticks, and knives. But this has been said by the Blessed One in the 'advice on the simile of the saw'": "Bhikkhus, even if bandits were to savagely sever you limb by limb with a two-handled saw, anyone who would let his mind be overcome by hatred towards them would not be fulfilling my teaching." Therefore, tireless energy will be aroused in me, unwavering mindfulness established; my body shall remain tranquil and undisturbed, my mind concentrated and unified. Let contact with fists, clods, sticks, and knives now disturb this body, for this is indeed the teaching of the Buddhas being practiced by me.

When that bhikkhu thus recollects the Buddha, the Dhamma, and the Sangha, if equanimity supported by the wholesome does not become established in him, he arouses a sense of urgency thus: "It is indeed a loss for me, not a gain; it is indeed bad for me, not good, that when I thus recollect the Buddha, the Dhamma, and the Sangha, equanimity supported by the wholesome does not become established in me." Just as a daughter-in-law, upon seeing her father-in-law, arouses a sense of urgency to please him, so too, when that bhikkhu recollects the Buddha, the Dhamma, and the Sangha, and equanimity supported by the wholesome does not become established, he arouses a sense of urgency. However, if equanimity supported by the wholesome becomes established in him upon such recollection, then he is joyful and satisfied. By this, friends, much has been done by that bhikkhu.

Friends, just as a space surrounded by wood, creepers, grass, and clay is simply considered a house; similarly, friends, a form surrounded by bones, tendons, flesh, and skin is simply recognized as a body.

If, friends, the eye is unimpaired and external forms do not come into its range, and there is no corresponding mental engagement, then, in that case, the arising of the consciousness associated with sight does not occur. If, friends, the eye is unimpaired and external forms come into its range, but there is no corresponding mental engagement, then, in that case too, the arising of the consciousness associated with sight does not occur. However, friends, when the eye is unimpaired, external forms come into its range, and there is corresponding mental engagement, then the arising of the consciousness associated with sight occurs.

The form that is thus understood belongs to the aggregate of form subject to clinging. The feeling that is thus understood belongs to the aggregate of feeling subject to clinging. The perception that is thus understood belongs to the aggregate of perception subject to clinging. The volitional formations that are thus understood belong to the aggregate of volitional formations subject to clinging. The consciousness that is thus understood belongs to the aggregate of consciousness subject to clinging.

He understands thus: 'Indeed, this is how the gathering, assembly, and coalescence of these five aggregates subject to clinging occur. The Blessed One has indeed said: 'One who sees dependent co-arising sees the Dhamma; one who sees the Dhamma sees dependent co-arising.' These five aggregates subject to clinging are indeed arisen through dependent co-arising. Desire, attachment, inclination, and holding on to these five aggregates subject to clinging is the origin of suffering. The removal and abandonment of desire and attachment in these five aggregates subject to clinging is the ending of suffering.' By this much also, friends, a bhikkhu has accomplished much.

If, friends, the internal ear … nose … tongue … body … mind is unimpaired, and mental experiences do not come into their range, and there is no corresponding mental engagement, then, in that case, the arising of the consciousness associated with them does not occur.

However, friends, if the internal mind is unimpaired, and mental experiences come into its range, but there is no corresponding mental engagement, then, in that case too, the arising of the consciousness associated with the mind does not occur. But when, friends, the internal mind is unimpaired, mental experiences come into its range, and there is corresponding mental engagement, then the arising of the consciousness associated with the mind occurs.

The form thus experienced is included in the aggregate of form subject to clinging. The feeling thus experienced is included in the aggregate of feeling subject to clinging. The perception thus experienced is included in the aggregate of perception subject to clinging. The volitional formations thus experienced are included in the aggregate of volitional formations subject to clinging. The consciousness thus experienced is included in the aggregate of consciousness subject to clinging. He thus understands: 'Indeed, this is the gathering, assembly, and coalescence of these five aggregates subject to clinging.'

The Blessed One has indeed said: 'One who sees dependent co-arising sees the Dhamma; one who sees the Dhamma sees dependent co-arising.' These five aggregates subject to clinging are indeed arisen through dependent co-arising. Desire, attachment, inclination, and involvement in these five aggregates subject to clinging is the origin of suffering. The removal and abandonment of desire and attachment in these five aggregates subject to clinging is the ending of suffering.' By this much also, friends, a bhikkhu has accomplished much."

This was said by the Venerable Sāriputta. The bhikkhus rejoiced in and approved of Venerable Sāriputta's words.