Saṁyutta Nikāya 41.3

The Related Suttas Collection 41.3

1. Cittavagga

1. With Citta

Dutiyaisidattasutta

With Isidatta (2nd)

Ekaṁ samayaṁ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane.

At one time several senior bhikkhus were staying near Macchikāsaṇḍa in the Wild Mango Grove.

Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati there bhikkhū etadavoca: “adhivāsentu me, bhante therā, svātanāya bhattan”ti.

Then Citta the householder went up to them, bowed, sat down to one side, and said to them, “Honorable Seniors, please accept my offering of tomorrow’s meal.”

Adhivāsesuṁ kho therā bhikkhū tuṇhībhāvena. Atha kho citto gahapati therānaṁ bhikkhūnaṁ adhivāsanaṁ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṁ katvā pakkāmi.

They consented with silence. Then, knowing that the senior bhikkhus had consented, Citta got up from his seat, bowed, and respectfully circled them, keeping them on his right, before leaving.

Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena cittassa gahapatissa nivesanaṁ tenupasaṅkamiṁsu; upasaṅkamitvā paññatte āsane nisīdiṁsu.

Then when the night had passed, the senior bhikkhus robed up in the morning and, taking their bowls and robes, went to Citta’s home, and sat down on the seats spread out.

Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati āyasmantaṁ theraṁ etadavoca:

So he went up to them, bowed, sat down to one side, and said to the senior venerable:

“yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti: ‘sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; imā nu kho, bhante, diṭṭhiyo kismiṁ sati honti, kismiṁ asati na hontī”ti?

“Honorable Senior, there are many different views that arise in the world. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. And also the sixty-two misconceptions spoken of in “The Divine Net”. When what exists do these views come to be? When what doesn’t exist do these views not come to be?”

Evaṁ vutte, āyasmā thero tuṇhī ahosi.

When he said this, the venerable senior kept silent.

Dutiyampi kho citto gahapati …pe…

For a second time …

tatiyampi kho citto gahapati āyasmantaṁ theraṁ etadavoca:

And for a third time, Citta said to him:

“yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti—sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; imā nu kho, bhante, diṭṭhiyo kismiṁ sati honti, kismiṁ asati na hontī”ti?

“Honorable Senior, there are many different views that arise in the world. … When what exists do these views come to be? When what doesn’t exist do these views not come to be?”

Tatiyampi kho āyasmā thero tuṇhī ahosi.

And a second time and a third time the senior venerable kept silent.

Tena kho pana samayena āyasmā isidatto tasmiṁ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā isidatto āyasmantaṁ theraṁ etadavoca: “byākaromahaṁ, bhante thera, cittassa gahapatino etaṁ pañhan”ti?

Now at that time Venerable Isidatta was the most junior bhikkhu in that Saṅgha. He said to the venerable senior, “Honorable Senior, may I answer Citta’s question?”

“Byākarohi tvaṁ, āvuso isidatta, cittassa gahapatino etaṁ pañhan”ti.

“Answer it, Friend Isidatta.”

“Evañhi tvaṁ, gahapati, pucchasi: ‘yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti—sassato lokoti vā …pe…; imā nu kho, bhante, diṭṭhiyo kismiṁ sati honti, kismiṁ asati na hontī’”ti? “Evaṁ, bhante”.

“Householder, is this your question: ‘There are many different views that arise in the world … When what exists do these views come to be? When what doesn’t exist do these views not come to be?’” “Yes, sir.”

“Yā imā, gahapati, anekavihitā diṭṭhiyo loke uppajjanti: ‘sassato lokoti vā, asassato lokoti vā, antavā lokoti vā anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni;

“Householder, there are many different views that arise in the world. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. And also the sixty-two misconceptions spoken of in “The Divine Net”.

imā kho, gahapati, diṭṭhiyo sakkāyadiṭṭhiyā sati honti, sakkāyadiṭṭhiyā asati na hontī’”ti.

These views come to be when identity view exists. When identity view does not exist they do not come to be.”

“Kathaṁ pana, bhante, sakkāyadiṭṭhi hotī”ti?

“But sir, how does identity view come about?”

“Idha, gahapati, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto

“It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons.

rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; vedanaṁ attato samanupassati …pe… saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.

They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

Evaṁ kho, gahapati, sakkāyadiṭṭhi hotī”ti.

That’s how identity view comes about.”

“Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti?

“But sir, how does identity view not come about?”

“Idha, gahapati, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto

“It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons.

na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ.

They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

Evaṁ kho, gahapati, sakkāyadiṭṭhi na hotī”ti.

That’s how identity view does not come about.”

“Kuto, bhante, ayyo isidatto āgacchatī”ti?

“Sir, where has Venerable Isidatta come from?”

“Avantiyā kho, gahapati, āgacchāmī”ti.

“I come from Avanti, householder.”

“Atthi, bhante, avantiyā isidatto nāma kulaputto amhākaṁ adiṭṭhasahāyo pabbajito? Diṭṭho so āyasmatā”ti?

“Sir, there’s a friend of mine called Isidatta who I’ve never met. He’s gone forth from a good family in Avanti. Have you met him?”

“Evaṁ, gahapatī”ti.

“Yes, householder.”

“Kahaṁ nu kho so, bhante, āyasmā etarahi viharatī”ti? Evaṁ vutte, āyasmā isidatto tuṇhī ahosi.

“Sir, where is that venerable now staying?” When he said this, Isidatta kept silent.

“Ayyo no, bhante, isidatto”ti?

“Sir, are you that Isidatta?”

“Evaṁ, gahapatī”ti.

“Yes, householder.”

“Abhiramatu, bhante, ayyo isidatto macchikāsaṇḍe. Ramaṇīyaṁ ambāṭakavanaṁ. Ahaṁ ayyassa isidattassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.

“Sir, I hope Venerable Isidatta is happy here in Macchikāsaṇḍa, for the Wild Mango Grove is lovely. I’ll make sure that Venerable Isidatta is provided with robes, almsfood, lodgings, and medicines and supplies for the sick.”

“Kalyāṇaṁ vuccati, gahapatī”ti.

“That’s nice of you to say, householder.”

Atha kho citto gahapati āyasmato isidattassa bhāsitaṁ abhinanditvā anumoditvā there bhikkhū paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṁsu.

Then Citta, having approved and agreed with what Isidatta said, served and satisfied the senior bhikkhus with his own hands with delicious fresh and cooked foods. When the senior bhikkhus had eaten and washed their hands and bowls, they got up from their seats and left.

Atha kho āyasmā thero āyasmantaṁ isidattaṁ etadavoca: “sādhu kho taṁ, āvuso isidatta, eso pañho paṭibhāsi. Neso pañho maṁ paṭibhāsi. Tenahāvuso isidatta, yadā aññathāpi evarūpo pañho āgaccheyya, taññevettha paṭibhāseyyā”ti.

Then the venerable senior said to Venerable Isidatta, “Isidatta, it’s good that you felt inspired to answer that question, because I didn’t. So when a similar question comes up, you should also answer it as you feel inspired.”

Atha kho āyasmā isidatto senāsanaṁ saṁsāmetvā pattacīvaramādāya macchikāsaṇḍamhā pakkāmi. Yaṁ macchikāsaṇḍamhā pakkāmi, tathā pakkantova ahosi, na puna paccāgacchīti.

But Isidatta set his lodgings in order and, taking his bowl and robe, left Macchikāsaṇḍa, never to return.

Tatiyaṁ.