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- Samyutta Nikaya XLI.3
- Isidatta Sutta
- About Isidatta
- For free distribution only, as a gift of Dhamma
On one occasion a large number of senior monks were living near Macchikasanda
in the Wild Mango Grove. Then Citta the householder went to them and,
on arrival, having bowed down to them, sat to one side. As he was sitting there, he said
to them: "Venerable sirs, may the senior monks acquiesce to tomorrow's meal from
me."
The senior monks acquiesced by silence. Then Citta the householder, sensing the senior
monks' acquiescence, got up from his seat and, having bowed down to them, circumambulated
them -- keeping them to his right -- and left.
When the night had passed, the senior monks put on their robes in the early morning and
-- taking their bowls & outer robes -- went to Citta's residence. There they sat down
on the appointed seats. Citta the householder went to them and, having bowed down to them,
sat to one side. As he was sitting there, he said to the most senior monk:
"Venerable sir, concerning the various views that arise in the
world -- 'The cosmos is eternal' or 'The cosmos isn't eternal'; 'The cosmos is finite' or
'The cosmos is infinite'; 'The soul and the body are the same' or 'The soul is one thing,
the body another'; 'A Tathagata exists after death' or 'A Tathagata doesn't exist after
death' or 'A Tathagata both exists & doesn't exist after death' or 'A Tathagata
neither exists nor doesn't exist after death'; these along with the sixty-two views
mentioned in the Brahmajala [DN 1] -- when what is present do these views come into being,
and when what is absent do they not come into being?"
When this was said, the senior monk was silent. A second time... A third time Citta the
householder asked, "Concerning the various views that arise in the world...when what
is present do they come into being, and what is absent do they not come into being?"
A third time the senior monk was silent.
Now on that occasion Ven. Isidatta was the most junior of all
the monks in that Community. Then he said to the senior monk: "Allow me, venerable
sir, to answer Citta the householder's question."
"You may answer it, friend Isidatta."
"Now, householder, are you asking this: 'Concerning the various views that arise
in the world...when what is present do they come into being, and what is absent do they
not come into being?'?"
"Yes, venerable sir."
"Concerning the various views that arise in the world, householder...when
self-identity view is present, these views come into being; when self-identity view is
absent, they don't come into being."
"But, venerable sir, how does self-identity view come into
being?"
"There is the case, householder, where an uninstructed, run-of-the-mill person --
who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who
has no regard for men of integrity, is not well-versed or disciplined in their Dhamma --
assumes form (the body) to be the self, or the self as possessing form, or form as in the
self, or the self as in form. He assumes feeling to be the self, or the self as possessing
feeling, or feeling as in the self, or the self as in feeling. He assumes perception to be
the self, or the self as possessing perception, or perception as in the self, or the self
as in perception. He assumes (mental) fabrications to be the self, or the self as
possessing fabrications, or fabrications as in the self, or the self as in fabrications.
He assumes consciousness to be the self, or the self as possessing consciousness, or
consciousness as in the self, or the self as in consciousness. This is how self-identity
view comes into being."
"And, venerable sir, how does self-identity view not come into being?"
"There is the case, householder, where a well-instructed noble disciple -- who has
regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard
for men of integrity, is well-versed & disciplined in their Dhamma -- does not assume
form to be the self, or the self as possessing form, or form as in the self, or the self
as in form. He does not assume feeling to be the self...He does not assume perception to
be the self...He does not assume fabrications to be the self...He does not assume
consciousness to be the self, or the self as possessing consciousness, or consciousness as
in the self, or the self as in consciousness. This is how self-identity view does not come
into being."
"Venerable sir, where does Master Isidatta come from?"
"I come from Avanti, householder."
"There is, venerable sir, a clansman from Avanti named Isidatta, an unseen friend
of mine, who has gone forth. Have you ever seen him?"
"Yes, householder."
"Where is he living now, venerable sir?"
When this was said, the Venerable Isidatta was silent.
"Are you my Isidatta?"
"Yes, householder."
"Then may Master Isidatta delight in the charming Wild Mango Grove at
Macchikasanda. I will be responsible for your robes, almsfood, lodgings, & medicinal
requisites."
"That is admirably said, householder."
Then Citta the householder -- having delighted & rejoiced in the Venerable
Isidatta's words -- with his own hand served & satisfied the senior monks with choice
staple & non-staple foods. When the senior monks had finished eating and had removed
their hands from their bowls, they got up from their seats and left.
Then the most senior monk said to the Venerable Isidatta: "It was excellent,
friend Isidatta, the way that question inspired you to answer. It didn't inspire an answer
in me at all. Whenever a similar question comes up again, may it inspire you to answer as
you did just now."
Then Ven. Isidatta -- having set his lodging in order and taking his bowl & robes
-- left Macchikasanda. And in leaving Macchikasanda, he was gone for good and never
returned.