3.
The Second Discourse on Isidatta
345.
On one occasion many elder monks were dwelling at Macchikāsaṇḍa in the Ambāṭaka Grove.
Then the householder Citta approached the elder monks;
having approached, he paid respect to the elder monks and sat down to one side.
Seated to one side, the householder Citta said this to the elder monks -
"May the elder monks consent to accept a meal from me for tomorrow."
The elder monks consented by silence.
Then the householder Citta, having learned of the elder monks' acceptance, rose from his seat, paid respect to the elder monks, circumambulated them keeping them on his right, and departed.
Then the elder monks, after that night had passed, in the earlier period of the day, having dressed, taking their bowls and robes, approached the dwelling of the householder Citta;
having approached, they sat down on the prepared seats.
Then the householder Citta approached the elder monks; having approached, he paid respect to the elder monks and sat down to one side. Seated to one side, the householder Citta said this to the Venerable Thera - "These various views, venerable sir Thera, that arise in the world - 'The world is eternal' or 'the world is non-eternal' or 'the world is finite' or 'the world is infinite' or 'the soul is the same as the body' or 'the soul is one thing and the body another' or 'the Truth-finder exists after death' or 'the Truth-finder does not exist after death' or 'the Truth-finder both exists and does not exist after death' or 'the Truth-finder neither exists nor does not exist after death.' And these sixty-two wrong views that are spoken of in the Brahmajāla; when what exists, venerable sir, do these views exist, when what is absent do they not exist?"
When this was said, the Venerable Thera remained silent. For the second time the householder Citta etc. For the third time the householder Citta said this to the Venerable Thera - "These various views, venerable sir Thera, that arise in the world - 'The world is eternal' or 'the world is non-eternal' or 'the world is finite' or 'the world is infinite' or 'the soul is the same as the body' or 'the soul is one thing and the body another' or 'the Truth-finder exists after death' or 'the Truth-finder does not exist after death' or 'the Truth-finder both exists and does not exist after death' or 'the Truth-finder neither exists nor does not exist after death.' And these sixty-two wrong views that are spoken of in the Brahmajāla; when what exists, venerable sir, do these views exist, when what is absent do they not exist?" For the third time the Venerable Thera remained silent.
Now at that time the Venerable Isidatta was the most junior in that community of monks. Then the Venerable Isidatta said this to the Venerable Thera - "May I answer this question of the householder Citta, venerable sir Thera?" "Answer, friend Isidatta, this question of the householder Citta." "Thus indeed you ask, householder - 'These various views, venerable sir Thera, that arise in the world - 'The world is eternal' etc. when what exists, venerable sir, do these views exist, when what is absent do they not exist?'" "Yes, venerable sir." "These various views, householder, that arise in the world - 'The world is eternal' or 'the world is non-eternal' or 'the world is finite' or 'the world is infinite' or 'the soul is the same as the body' or 'the soul is one thing and the body another' or 'the Truth-finder exists after death' or 'the Truth-finder does not exist after death' or 'the Truth-finder both exists and does not exist after death' or 'the Truth-finder neither exists nor does not exist after death.' And these sixty-two wrong views that are spoken of in the Brahmajāla; these views, householder, when identity view exists, they exist; when identity view is absent, they do not exist."
"But how, venerable sir, does identity view exist?" "Here, householder, an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons, regards matter as self, or self as possessing matter, or matter as in self, or self as in matter; he regards feeling as self, etc. perception... activities... he regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. Thus, householder, identity view exists."
"But how, venerable sir, does identity view not exist?" "Here, householder, a learned noble disciple, who sees the noble ones, who is skilled in the noble teaching, who is well disciplined in the noble teaching, who sees good persons, who is skilled in the teaching of good persons, who is well disciplined in the teaching of good persons, does not regard matter as self, nor self as possessing matter, nor matter as in self, nor self as in matter; not feeling... not perception... not activities... he does not regard consciousness as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness. Thus, householder, identity view does not exist."
"From where, venerable sir, does the noble Isidatta come?" "From Avanti, householder, I come." "Is there, venerable sir, in Avanti a son of good family named Isidatta, a friend of ours not seen, who has gone forth? Has he been seen by the venerable one?" "Yes, householder." "Where now, venerable sir, does that venerable one dwell at present?" When this was said, the Venerable Isidatta remained silent. "Is the noble one indeed Isidatta, venerable sir?" "Yes, householder." "May the noble Isidatta be content at Macchikāsaṇḍa, venerable sir. The Ambāṭaka Grove is delightful. I will make effort for the noble Isidatta regarding the requisites of robes, almsfood, lodging and medicine for the sick." "That is well spoken, householder."
Then the householder Citta, having delighted in and given thanks for what the Venerable Isidatta had said, with his own hand satisfied and served the elder monks with superior solid and soft food. Then the elder monks, having finished eating, with hands removed from the bowls, rose from their seats and departed. Then the venerable elder said this to the Venerable Isidatta - "Good indeed, friend Isidatta, that this question occurred to you. This question did not occur to me. Well then, friend Isidatta, whenever such a question should come up again, you should answer it here." Then the Venerable Isidatta, having set in order his lodging, taking his bowl and robe, departed from Macchikāsaṇḍa. Having departed from Macchikāsaṇḍa, he was gone just as he had departed, and did not return again. The third.