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who was formerly unenlightened, there were attachments, fully taken up, fully grasped. These are abandoned by him, their root cut off, made like a palm-stump, brought to non-existence, not liable to arise in the future. Therefore, a bhikkhu endowed in this way is endowed with this supreme foundation of relinquishment. For this, bhikkhu, is the supreme noble relinquishment: the complete letting go of all attachments. 368. “And for him, who was formerly unenlightened, there was covetousness, desire, lust. This is abandoned by him, its root cut off, made like a palm-stump, brought to non-existence, not liable to arise in the future. And for him, who was formerly unenlightened, there was ill-will, malice, resentment. This is abandoned by him, its root cut off, made like a palm-stump, brought to non-existence, not liable to arise in the future. And for him, who was formerly unenlightened, there was ignorance, delusion. This is abandoned by him, its root cut off, made like a palm-stump, brought to non-existence, not liable to arise in the future. Therefore, a bhikkhu endowed in this way is endowed with this supreme foundation of peace. This Oh indeed, bhikkhu, the supreme noble peace is this – the calming of lust, hatred, and delusion. ‘One should not neglect wisdom, one should guard truth, one should cultivate generosity, one should train in peace itself’ – what was said thus, was said with reference to this. 369. “‘Where one stands, the currents of conceiving do not flow; when the currents of conceiving do not flow, the sage is called peaceful’ – this was said. With reference to what was this said? ‘I am’ – this, bhikkhu, is conceiving. ‘I am this’ – this is conceiving. ‘I shall be’ – this is conceiving. ‘I shall not be’ – this is conceiving. ‘I shall be with form’ – this is conceiving. ‘I shall be formless’ – this is conceiving. ‘I shall be percipient’ – this is conceiving. ‘I shall be non-percipient’ – this is conceiving. ‘I shall be neither percipient nor non-percipient’ – this is conceiving. Conceiving, bhikkhu, is a disease. Conceiving is a boil. Conceiving is a dart. But by transcending all conceivings, bhikkhu, the sage is called peaceful. For a sage, bhikkhu, who is peaceful, is not born, does not age, does not die, is not agitated, does not yearn. For there is nothing for him by which he might be born. Not being born, how will he age? Not aging, how will he die? Not dying, how will he be agitated? Not agitated, for what will he yearn? ‘Where one stands, the currents of conceiving do not flow; when the currents of conceiving do not flow, the sage is called peaceful’ – what was said thus, was said with reference to this. This, bhikkhu, is my brief analysis of the six elements; bear it in mind.” 370. Then Venerable Pukkusāti, thinking, “Indeed, the Teacher has come to me! Indeed, the Fortunate One has come to me! Indeed, the Perfectly Self-Awakened One has come to me!” rose from his seat, arranged his outer robe over one shoulder, prostrated with his head at the Bhagavā’s feet, and said to the Bhagavā: “An offense has overcome me, venerable sir, as a fool, as one deluded, as one unskillful, in that I thought it proper to address the Bhagavā with the address ‘friend’. May the Bhagavā accept my confession of this offense…” "Venerable sir, may the Blessed One accept my transgression as a transgression, for future restraint." "Indeed, bhikkhu, you committed a transgression, like a fool, like one deluded, like one unskillful, in that you thought I should be addressed as 'friend'. But since you, bhikkhu, seeing your transgression as a transgression, make amends according to the Dhamma, we accept it. This is growth, bhikkhu, in the discipline of the noble ones, that one, seeing a transgression as a transgression, makes amends according to the Dhamma, and undertakes future restraint." "May I, Venerable sir, receive the full ordination in the presence of the Blessed One?" "Are your bowl and robes complete, bhikkhu?" "No, Venerable sir, my bowl and robes are not complete." "The Tathāgatas, bhikkhu, do not give full ordination to those whose bowl and robes are not complete." Then, the Venerable Pukkusāti, having rejoiced in and approved the Blessed One's words, rose from his seat, saluted the Blessed One, circumambulated him respectfully, and departed to seek a bowl and robes. Then, while the Venerable Pukkusāti was seeking a bowl and robes, a stray cow took his life. Then, many bhikkhus approached the Blessed One; having approached, they saluted the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One: "Venerable sir, the young man named Pukkusāti, who was briefly exhorted by the Blessed One, has passed away. What is his destination? What is his future state?" "Wise, bhikkhus, was the young man Pukkusāti; he practiced according to the Dhamma, and did not trouble me with Dhamma matters. Pukkusāti, bhikkhus, through the destruction of the five lower fetters, is an apparitional rebirth, there attaining final Nibbāna, not liable to return from that world." This is what the Blessed One said. Delighted, those bhikkhus rejoiced in the Blessed One's words. do not delight. The Discourse on the Analysis of Elements, the tenth, is finished. 11. The Discourse on the Analysis of Truths 371. Thus have I heard: On one occasion the Blessed One was dwelling in Bārāṇasī, at Isipatana in the Deer Park. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!” “Venerable sir!” those bhikkhus replied to the Blessed One. The Blessed One said this: “By the Tathāgata, bhikkhus, the Arahant, the Perfectly Enlightened One, in Bārāṇasī, at Isipatana in the Deer Park, the unsurpassed Wheel of Dhamma has been set in motion, which cannot be stopped by any recluse or brahmin or god or Māra or Brahmā or anyone in the world, that is to say—the declaration, teaching, promulgation, establishment, disclosure, analysis, and elucidation of the four noble truths. Of which four? The declaration, teaching, promulgation, establishment, disclosure, analysis, and elucidation of the noble truth of suffering; the declaration, teaching, promulgation, establishment, disclosure, analysis, and elucidation of the noble truth of the origin of suffering; the declaration, teaching, promulgation, establishment, disclosure, analysis, and elucidation of the noble truth of the cessation of suffering; the declaration, teaching, promulgation, establishment, disclosure, analysis, and elucidation of the noble truth of the way leading to the cessation of suffering. By the Tathāgata, bhikkhus, the Arahant, the Perfectly Enlightened One, in Bārāṇasī, at Isipatana in the Deer Park, the unsurpassed Wheel of Dhamma has been set in motion, which cannot be stopped by any recluse or brahmin or god or Māra or Brahmā or anyone in the world, that is to say—the declaration, teaching, promulgation, establishment, disclosure, analysis, and elucidation of these four noble truths. “Associate with Sāriputta and Moggallāna, bhikkhus; frequent Sāriputta and Moggallāna, bhikkhus. Wise bhikkhus are helpers of their companions in the holy life. Just as, bhikkhus, a mother, so is Sāriputta; just as one who brings up what is born, so is Moggallāna. Sariputta, monks, trains in the fruit of stream-entry; Moggallana in the highest goal. Sariputta, monks, is able to explain, to teach, to declare, to establish, to reveal, to analyze, to make clear the four noble truths in detail. This the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the monastery. Then indeed, Venerable Sariputta, not long after the Blessed One had departed, addressed the monks: "Friends, monks!" "Friend!" those monks replied to Venerable Sariputta. Venerable Sariputta said this: "By the Tathagata, friends, the Arahant, the Fully Self-Awakened One, in Varanasi, at Isipatana, in the Deer Park, the unsurpassed Wheel of Dhamma has been set in motion, not to be turned back by any ascetic or brahmin, or by any god, or Mara, or Brahma, or anyone in the world. That is to say: the explanation, the teaching, the declaration, the establishment, the revelation, the analysis, the making clear of the four noble truths. Which four? The explanation, the teaching, the declaration, the establishment, the revelation, the analysis, the making clear of the noble truth of suffering. The explanation, the teaching, the declaration, the establishment, the revelation, the analysis, the making clear of the noble truth of the origin of suffering. The explanation, the teaching, the declaration, the establishment, the revelation, the analysis, the making clear of the noble truth of the cessation of suffering. The explanation, the teaching, the declaration, the establishment, the revelation, the analysis, the making clear of the noble truth of the path leading to the cessation of suffering. "And what, friends, is the noble truth of suffering? Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, distress, and despair are suffering, not getting what one wants is suffering; in short, the five clinging-aggregates are suffering. "And what, friends, is birth? The birth, the coming to be, the descent, the production, the appearance of the aggregates, the acquisition of the sense bases, of the various beings in the various orders of beings— this, friends, is called— birth. What, friend, is aging? That which, for various beings, in various groups of beings, is aging, decrepitude, broken teeth, gray hair, wrinkled skin, decline of life, decay of faculties. This, friend, is called 'aging'. What, friend, is death? That which, for various beings, from various groups of beings, is passing away, falling away, breaking up, disappearance, dying, death, completion of time, breaking up of the aggregates, casting off of the body, cutting off of the life-faculty. This, friend, is called 'death'. What, friend, is sorrow?