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with affliction, with distress, with fever; it is wrong practice. Therefore, this dhamma is with defilements. There, monks, that which is spoken without haste, this dhamma is not painful, without affliction, without distress, without fever; it is right practice. Therefore, this dhamma is without defilements. 341. There, monks, that which is adherence to local dialect and excessive attachment to common usage, this dhamma is painful, with affliction, with distress, with fever; it is wrong practice. Therefore, this dhamma is with defilements. There, monks, that which is non-adherence to local dialect and non-excessive attachment to common usage, this dhamma is not painful, without affliction, without distress, without fever; it is right practice. Therefore, this dhamma is without defilements. Therefore, monks, ‘We will know the dhamma with defilements, and we will know the dhamma without defilements; having known the dhamma with defilements, and having known the dhamma without defilements, we will practice the path without defilements’ – thus, monks, you should train yourselves. And Subhūti, monks, the young man of good family, has entered upon the path without defilements.” This the Blessed One said. Delighted, those monks rejoiced in the Blessed One’s words. The Discourse on the Analysis of the Undefiled is finished, the ninth. 10. The Discourse on the Analysis of Elements 342. Thus have I heard – at one time the Blessed One, wandering in Magadha, arrived at Rājagaha; where Bhaggava k The potter approached him; Having approached, he said to Bhaggava the potter: “If it is not troublesome for you, Bhaggava, May we stay in the workshop for one night?” “It is not troublesome for me, venerable sir. But there is an ascetic who arrived first. If he permits, Stay, venerable sir, as you wish.” Now at that time, A young man named Pukkusāti, Out of faith in the Blessed One, Had gone forth from home to homelessness. He had arrived first In that potter’s workshop. Then the Blessed One approached Venerable Pukkusāti; Having approached, he said to Venerable Pukkusāti: “If it is not troublesome for you, bhikkhu, May we stay in the workshop for one night?” “The potter’s workshop is spacious, friend. Let the venerable one stay as he wishes.” Then the Blessed One, Having entered the potter’s workshop, Spread a grass mat to one side, And sat down, Having crossed his legs, Having held his body erect, Having established mindfulness in front of him. Then the Blessed One Spent most of the night sitting. Venerable Pukkusāti also Spent most of the night sitting. Then it occurred to the Blessed One: “This young man’s demeanor is pleasing. What if I were to question him?” Then the Blessed One said to Venerable Pukkusāti: “For whom, bhikkhu, have you gone forth? Who is your teacher? Whose Dhamma do you approve of?” “There is, friend, the ascetic Gotama, A Sakyan son, Who went forth from the Sakyan clan. Concerning that Blessed Gotama, Such a good reputation has spread: ‘Indeed, that Blessed One is an Arahant, The Fully Self-Awakened One, endowed with knowledge and conduct, the Fortunate One, knower of the worlds, the unsurpassed trainer of tamable persons, teacher of gods and humans, the Awakened One, the Blessed One. Having him, the Blessed One, as my aim, I have gone forth. And that Blessed One is my teacher. And I delight in the Dhamma of that Blessed One. Where, then, venerable sir, does that Blessed One, the Arahant, the Fully Self-Awakened One, now reside? There is, friend, in the northern countries, a city named Sāvatthī. There that Blessed One, the Arahant, the Fully Self-Awakened One, now resides. Have you, venerable sir, seen that Blessed One before? And if you saw him, would you recognize him? No, friend, I have not seen that Blessed One before. And if I saw him, I would not recognize him. Then it occurred to the Blessed One: This young man of good family has gone forth with me as his aim. What if I were to teach him the Dhamma? Then the Blessed One addressed Venerable Pukkusāti: I will teach you the Dhamma, venerable sir. Listen to it, attend carefully; I will speak. Yes, friend, Venerable Pukkusāti replied to the Blessed One. The Blessed One said this: This person, venerable sir, is of six elements, of six sense-bases, of eighteen mental investigations, of four foundations; where, being established, the currents of conceiving do not arise, and when the currents of conceiving do not arise, the sage is called peaceful. One should not neglect wisdom, one should protect truth, one should cultivate renunciation, one should train in peace itself. This is the summary of the analysis of elements. This person, venerable sir, is of six elements – thus it has been said. Referring to what has this been said? (These are, venerable sir, the six elements) – the earth element, the water element, the fire element, the wind element, the space element, the consciousness element. This person, venerable sir, is of six elements – i – thus, that which was said, was said in reference to this. 345. “‘This person, bhikkhu, has six sense-bases for contact’ – thus indeed was this said. In reference to what was this said? The sense-base for eye-contact, the sense-base for ear-contact, the sense-base for nose-contact, the sense-base for tongue-contact, the sense-base for body-contact, the sense-base for mind-contact. ‘This person, bhikkhu, has six sense-bases for contact’ – thus, that which was said, was said in reference to this. 346. “‘This person, bhikkhu, has eighteen mental explorations’ – thus indeed was this said. In reference to what was this said? Having seen a form with the eye, one explores a form that leads to joy, one explores a form that leads to sorrow, one explores a form that leads to equanimity; Having heard a sound with the ear... and so on... Having smelled an odor with the nose... Having tasted a flavor with the tongue... Having felt a tactile sensation with the body... Having cognized a mental phenomenon with the mind, one explores a mental phenomenon that leads to joy, one explores a mental phenomenon that leads to sorrow, one explores a mental phenomenon that leads to equanimity – thus, six explorations of joy, six explorations of sorrow, six explorations of equanimity. ‘This person, bhikkhu, has eighteen mental explorations’ – thus, that which was said, was said in reference to this. 347. “‘This person, bhikkhu, has four foundations’ – thus indeed was this said. In reference to what was this said? The foundation of wisdom, the foundation of truth, the foundation of relinquishment, the foundation of peace. ‘This person, bhikkhu, has four foundations’ – thus, that which was said, was said in reference to this. 348. “‘One should not be negligent in wisdom, one should guard truth, one should cultivate relinquishment, one should train in peace’ – thus indeed was this said. In reference to what was this said? And how, bhikkhu, is one not negligent in wisdom? There are these six elements, bhikkhu – the earth element, the water element, the fire element, the air element, the space element, the consciousness element. 349. And what, bhikkhu, is the earth What are the elements? The earth element may be internal, may be external. And what, bhikkhu, is the internal earth element? Whatever is internal, personal, hard, solid, clung to, such as – hair, body-hair, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, or whatever else is internal, personal, hard, solid, clung to – this, bhikkhu, is called the internal earth element. And indeed, whatever is the internal earth element, and whatever is the external earth element, it is just the earth element. ‘This is not mine, I am not this, this is not my self’ – thus should this be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the earth element, one's mind becomes dispassionate towards the earth element. 350. And what, bhikkhu, is the water element? The water element may be internal, may be external. And what, bhikkhu, is the internal water element? Whatever is internal, personal, water, watery, clung to, such as – bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, joint-fluid, urine, or whatever else is internal, personal, water, watery, clung to – this, bhikkhu, is called the internal water element. And indeed, whatever is the internal water element, and whatever is the external water element, it is just the water element. ‘This is not mine, I am not this, this is not my self’ – thus should this be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the water element, one's mind becomes dispassionate towards the water element. 351. And what, bhikkhu, is the fire element? The fire element may be internal, may be external. And what, bhikkhu, is the internal fire element? Whatever is internal, personal, fire, fiery, clung to, such as – that by which one is warmed, that by which and decays, and by which it is consumed, and by which what is eaten, drunk, chewed, and tasted goes to proper digestion, or whatever else, internally, individually, is fire, belonging to fire, grasped – this is called, monk, the internal fire element. Indeed, whatever internal fire element there is, and whatever external fire element there is, it is just the fire element. 'This is not mine, I am not this, this is not my self' – thus should this be seen as it really is with right wisdom. Having thus seen this as it really is with right wisdom, one becomes disenchanted with the fire element, one's mind becomes dispassionate towards the fire element. 352. And what, monk, is the wind element? The wind element may be internal, may be external. And what, monk, is the internal wind element? Whatever internally, individually,