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that transcend form, the formless attainments?" "No, venerable sir." "Now then, Susima, this declaration, and the non-attainment of these qualities— how is this for us, Susima?" Then indeed, Venerable Susima, bowing his head at the feet of the Blessed One, said to the Blessed One: "An offense has overcome me, venerable sir, as a fool, as one deluded, as one unskillful, who has gone forth into this well-proclaimed Dhamma and Discipline as a mere borrower of the Dhamma. May the Blessed One, venerable sir, accept my offense as an offense, for future restraint." "Indeed, Susima, an offense has overcome you, as a fool, as one deluded, as one unskillful, who has gone forth into this well-proclaimed Dhamma and Discipline as a mere borrower of the Dhamma. Just as, Susima, they might seize a thief, a wrongdoer, and show him to the king— 'This, your majesty, is a thief, a wrongdoer. Inflict upon him whatever punishment you wish.'" Thus. The king would say to him: “Go, sirs, bind this man firmly with a strong rope behind his back, shave his head, and with a harsh-sounding drum, lead him from street to street, from crossroad to crossroad, then take him out through the southern gate, and cut off his head to the south of the city.” Then the king’s men would bind him firmly with a strong rope behind his back, shave his head, and with a harsh-sounding drum, lead him from street to street, from crossroad to crossroad, then take him out through the southern gate, and cut off his head to the south of the city. What do you think, Susima, would that man experience pain and sorrow because of that?” “Yes, venerable sir.” “The pain and sorrow that man would experience because of that— the going forth of a thief of the Dhamma in this well-proclaimed Dhamma and Discipline is more painful in its result, more bitter in its result, and moreover, it leads to a state of woe. But since you, Susima, have seen your transgression as a transgression and have made amends in accordance with the Dhamma, we accept that from you. This is growth, Susima, in the Discipline of the Noble One: to see one’s transgression as a transgression, to make amends in accordance with the Dhamma, and to undertake restraint for the future.” The tenth. The Great Chapter, the seventh. Its summary: Two spoken by the unlearned, and another by the son’s flesh; Desire for gain and the city, reflecting, the reed-bundle; Kosambi and approaching, the tenth is by Susima. 8. The Chapter of Ascetics and Brahmins 1. Discourse on Aging and Death Thus have I heard: At one time the Blessed One was staying at Savatthi, in Jeta’s Grove, Anathapindika’s monastery. There, the Blessed One… “Whatever ascetics or brahmins, monks, do not understand aging and death, They do not understand the origin of aging-and-death, they do not understand the cessation of aging-and-death, they do not understand the path leading to the cessation of aging-and-death. These, bhikkhus, are not for me recluses or brahmins, nor are they considered recluses among recluses or brahmins among brahmins. Nor do those venerable ones, having themselves realized and experienced the goal of recluseship or brahminhood in this very life, abide therein. But whoever, bhikkhus, are recluses or brahmins who understand aging-and-death, understand its origin, understand its cessation, understand the path leading to its cessation, these, bhikkhus, are for me recluses or brahmins, and they are considered recluses among recluses and brahmins among brahmins. And those venerable ones, having themselves realized and experienced the goal of recluseship and brahminhood in this very life, abide therein. (One Discourse). The First. 2-11. The Decad Beginning with the Discourse on Birth 72. He was dwelling at Sāvatthī... ...they do not understand birth... (and so on, as in the previous discourse). (3) They do not understand becoming... (and so on, as in the previous discourse). (4) They do not understand clinging... (and so on, as in the previous discourse). (5) They do not understand craving... (and so on, as in the previous discourse). (6) They do not understand feeling... (and so on, as in the previous discourse). (7) They do not understand contact... (and so on, as in the previous discourse). (8) They do not understand the six sense bases... (and so on, as in the previous discourse). (9) They do not understand name-and-form... (and so on, as in the previous discourse). (10) They do not understand consciousness... (and so on, as in the previous discourse). (11) They do not understand formations, they do not understand the origin of formations, they do not understand the cessation of formations, they do not understand the path leading to the cessation of formations. These, bhikkhus, are not for me recluses or brahmins, nor are they considered recluses among recluses or brahmins among brahmins. Nor do those venerable ones, having themselves realized and experienced the goal of recluseship or brahminhood in this very life, abide therein. But whoever, bhikkhus, are recluses or brahmins who understand formations, understand its origin, understand its cessation, understand the path leading to its cessation, these, bhikkhus, are for me recluses or brahmins, and they are considered recluses among recluses and brahmins among brahmins. And those venerable ones, having themselves realized and experienced the goal of recluseship and brahminhood in this very life, abide therein. The Eleventh. The Chapter on Recluses and Brahmins, the Eighth. Its Summary – Eleven causes are spoken, dividing the Four Noble Truths. The Chapter on Recluses and Brahmins is the eighth in the Nidāna section. Chapter Summary – Buddha, Food, Ten Powers, Kaḷāra, the Householder is the fifth. The Chapter on Suffering, the Great Chapter, the eighth is Recluses and Brahmins. 9. Intermediate Abbreviation 1. Discourse on the Teacher 73. He was dwelling at Sāvatthī... ...“Bhikkhus, by one not knowing aging-and-death... Not seeing aging-and-death as it really is, a teacher should be sought for knowledge of aging-and-death as it really is. Not knowing, not seeing the origin of aging-and-death as it really is, a teacher should be sought for knowledge of the origin of aging-and-death as it really is. Not knowing, not seeing the cessation of aging-and-death as it really is, a teacher should be sought for knowledge of the cessation of aging-and-death as it really is. Not knowing, not seeing the path leading to the cessation of aging-and-death as it really is, a teacher should be sought for knowledge of the path leading to the cessation of aging-and-death as it really is. Monks, not knowing, not seeing birth as it really is, a teacher should be sought for knowledge of birth as it really is. Not knowing, not seeing the origin of birth as it really is, a teacher should be sought for knowledge of the origin of birth as it really is. Not knowing, not seeing the cessation of birth as it really is, a teacher should be sought for knowledge of the cessation of birth as it really is. Not knowing, not seeing the path leading to the cessation of birth as it really is, a teacher should be sought for knowledge of the path leading to the cessation of birth as it really is. Monks, not knowing, not seeing becoming as it really is, a teacher should be sought for knowledge of becoming as it really is. Not knowing, not seeing the origin of becoming as it really is, a teacher should be sought for knowledge of the origin of becoming as it really is. Not knowing, not seeing the cessation of becoming as it really is, a teacher should be sought for knowledge of the cessation of becoming as it really is. Not knowing, not seeing the path leading to the cessation of becoming as it really is, a teacher should be sought for knowledge of the path leading to the cessation of becoming as it really is. Monks, not knowing, not seeing clinging as it really is, a teacher should be sought for knowledge of clinging as it really is. Not knowing, not seeing the origin of clinging as it really is, a teacher should be sought for knowledge of the origin of clinging as it really is. Not knowing, not seeing the cessation of clinging as it really is, a teacher should be sought for knowledge of the cessation of clinging as it really is. Not knowing, not seeing the path leading to the cessation of clinging as it really is, a teacher should be sought for knowledge of the path leading to the cessation of clinging as it really is. Monks, not knowing, not seeing craving as it really is, a teacher should be sought for knowledge of craving as it really is. Not knowing, not seeing the origin of craving as it really is, a teacher should be sought for knowledge of the origin of craving as it really is. Not knowing, not seeing the cessation of craving as it really is, a teacher should be sought for knowledge of the cessation of craving as it really is. Not knowing, not seeing the path leading to the cessation of craving as it really is, a teacher should be sought for knowledge of the path leading to the cessation of craving as it really is. Monks, not knowing, not seeing feeling as it really is, a teacher should be sought for knowledge of feeling as it really is. Not knowing, not seeing the origin of feeling as it really is, a teacher should be sought for knowledge of the origin of feeling as it really is. Not knowing, not seeing the cessation of feeling as it really is, a teacher should be sought for knowledge of the cessation of feeling as it really is. Not knowing, not seeing the path leading to the cessation of feeling as it really is, a teacher should be sought for knowledge of the path leading to the cessation of feeling as it really is. Monks, not knowing, not seeing contact as it really is, a teacher should be sought for knowledge of contact as it really is. Not knowing, not seeing the origin of contact as it really is,