41. Cittasaṁyutta: With Citta
I. With Citta — SN41.3: With Isidatta (2nd)
- © Translated from the Pali by Bhante Sujato. (More copyright information)
1At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove.
Then Citta the householder went up to them, bowed, sat down to one side, and said to them: “Sirs, may the senior mendicants please accept my offering of tomorrow’s meal.”
They consented in silence. Then, knowing that the senior mendicants had consented, Citta got up from his seat, bowed, and respectfully circled them, keeping them on his right, before leaving.
Then when the night had passed, the senior mendicants robed up in the morning and, taking their bowls and robes, went to Citta’s home, and sat down on the seats spread out.
2So he went up to them, bowed, sat down to one side, and said to the senior venerable:
“Sir, there are many different views that arise in the world. For example: the world 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 exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist. And also the sixty-two misconceptions spoken of in the Supreme Net Discourse. When what exists do these views come to be? When what doesn’t exist do these views not come to be?”
3When he said this, the senior venerable kept silent.
For a second time … And for a third time, Citta said to him:
“Sir, 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?”
And a second time and a third time the senior venerable kept silent.
4Now at that time Venerable Isidatta was the most junior mendicant in that Saṅgha. He said to the senior venerable: “Sir, may I answer Citta’s question?”
“Answer it, Reverend Isidatta.”
“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.”
“Householder, there are many different views that arise in the world. For example: the world 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 exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist. And also the sixty-two misconceptions spoken of in the Supreme Net Discourse.
These views come to be when identity view exists. When identity view does not exist they do not come to be.”
5“But sir, how does identity view come about?”
“It’s when an uneducated 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. 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.
That’s how identity view comes about.”
6“But sir, how does identity view not come about?”
“It’s when an educated 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. 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.
That’s how identity view does not come about.”
7“Sir, where has Venerable Isidatta come from?”
“I come from Avanti, householder.”
“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?”
“Yes, householder.”
“Sir, where is that venerable now staying?”
When he said this, Isidatta kept silent.
“Sir, are you that Isidatta?”
“Yes, householder.”
“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, alms-food, lodgings, and medicines and supplies for the sick.”
“That’s nice of you to say, householder.”
8Then Citta, having approved and agreed with what Isidatta said, served and satisfied the senior mendicants with his own hands with a variety of delicious foods. When the senior mendicants had eaten and washed their hands and bowls, they got up from their seats and left.
Then the senior venerable 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.”
But Isidatta set his lodgings in order and, taking his bowl and robe, left Macchikasaṇḍa, never to return.
1Ekaṁ samayaṁ sambahulā therā bhikkhū macchikāsaṇḍe vihāranti ambāṭakavane. 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.
Adhivāsesuṁ kho therā bhikkhū tuṇhībhāvena. Atha kho citto gahapati therānaṁ bhikkhūnaṁ adhivāsanaṁ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena cittassa gahapatissa nivesanaṁ tenupasaṅkamiṁsu; upasaṅkamitvā paññatte āsane nisīdiṁsu.
2Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati āyasmantaṁ theraṁ etadavoca:
"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?
3Evaṁ vutte, āyasmā thero tuṇhī ahosi.
Dutiyampi kho citto gahapati … pe … tatiyampi kho citto gahapati āyasmantaṁ theraṁ etadavoca:
"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? Tatiyampi kho āyasmā thero tuṇhī ahosi.
4Tena kho pana samayena āyasmā isidatto tasmiṁ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā isidatto āyasmantaṁ theraṁ etadavoca: "byākaromahaṁ, bhante thera, cittassa gahapatino etaṁ pañhan"ti?
"Byākarohi tvaṁ, āvuso isidatta, cittassa gahapatino etaṁ pañhan"ti.
"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".
"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;
imā kho, gahapati, diṭṭhiyo sakkāyadiṭṭhiyā sati honti, sakkāyadiṭṭhiyā asati na hontī’"ti.
5"Kathaṁ pana, bhante, sakkāyadiṭṭhi hotī"ti?
"Idha, gahapati, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; vedanāṁ attato samanupassati … pe … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.
Evaṁ kho, gahapati, sakkāyadiṭṭhi hotī"ti.
6"Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī"ti?
"Idha, gahapati, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; na vedanāṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ.
Evaṁ kho, gahapati, sakkāyadiṭṭhi na hotī"ti.
7"Kuto, bhante, ayyo isidatto āgacchatī"ti?
"Avantiyā kho, gahapati, āgacchāmī"ti.
"Atthi, bhante, avantiyā isidatto nāma kulaputto amhākaṁ adiṭṭhasahāyo pabbajito? Diṭṭho so āyasmatā"ti?
"Evaṁ, gahapatī"ti.
"Kahaṁ nu kho so, bhante, āyasmā etarahi vihāratī"ti?
Evaṁ vutte, āyasmā isidatto tuṇhī ahosi.
"Ayyo no, bhante, isidatto"ti?
"Evaṁ, gahapatī"ti.
"Abhiramatu, bhante, ayyo isidatto macchikāsaṇḍe. Ramaṇīyaṁ ambāṭakavanaṁ. Ahaṁ ayyassa isidattassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan"ti.
"Kalyāṇaṁ vuccati, gahapatī"ti.
8Atha kho citto gahapati āyasmato isidattassa bhāsitaṁ abhinanditvā anumoditvā there bhikkhū paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṁsu.
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.
Atha kho āyasmā isidatto senāsanaṁ saṁsāmetvā pattacīvaramādāya macchikāsaṇḍamhā pakkāmi. Yaṁ macchikāsaṇḍamhā pakkāmi, tathā pakkantova ahosi, na puna paccāgacchīti.
Tatiyaṁ.