Then Citta the householder, having delighted and rejoiced in the Venerable Isidatta’s words, with his own hand served and satisfied the elder bhikkhus with the various kinds of delicious food. When the elder bhikkhus had finished eating and had put away their bowls,290 they rose from their seats and departed.
Then the venerable chief elder said to the Venerable Isidatta: “It is good, friend Isidatta, that the answer to this question occurred to you. The answer did not occur to me. Therefore, friend Isidatta, whenever a similar question comes up at some other time, you should clear it up.”291
3 Isidatta (2)
(Opening as in the preceding sutta down to:) [286]
Then Citta the householder approached the elder bhikkhus, paid homage to them, sat down to one side, and said to the venerable chief elder:
“Venerable Elder, there are various views that arise in the world: ‘The world is eternal’ or ‘The world is not eternal’; or ‘The world is finite’ or ‘The world is infinite’; or ‘The soul and the body are the same’ or ‘The soul is one thing, the body is another’; or ‘The Tathāgata exists after death,’ or ‘The Tathāgata does not exist after death,’ or ‘The Tathāgata both exists and does not exist after death,’ or ‘The Tathāgata neither exists nor does not exist after death’—these as well as the sixty-two views mentioned in the Brahmajāla.292 Now when what exists do these views come to be? When what is nonexistent do these views not come to be?”
When this was said, the venerable chief elder was silent. A second time and a third time Citta the householder asked the same question, and a second time and a third time the venerable chief elder was silent.
Now on that occasion the Venerable Isidatta was the most junior bhikkhu in that Saṅgha. Then the Venerable Isidatta said to the venerable chief elder: “Allow me, venerable elder, to answer Citta the householder’s question.”
“Answer it, friend Isidatta.” [287]
“Now, householder, are you asking thus: ‘Venerable elder, there are various views that arise in the world: “The world is eternal” …—these as well as the sixty-two speculative views mentioned in the Brahmajāla. Now when what exists do these views come to be? When what is nonexistent do these views not come to be?’”
“Yes, venerable sir.”
“As to the various views that arise in the world, householder, ‘The world is eternal’ …—these as well as the sixty-two speculative views mentioned in the Brahmajāla: when there is identity view, these views come to be; when there is no identity view, these views do not come to be.”
“But, venerable sir, how does identity view come to be?”
“Here, householder, the uninstructed worldling, who has no regard for the noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for the good persons and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in self, or self as in form. He regards feeling as self ... perception as self ... volitional formations as self ... consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. It is in such a way that identity view comes to be.”
“And, venerable sir, how does identity view not come to be?”
“Here, householder, the instructed noble disciple, who has regard for the noble ones and is skilled and disciplined in their Dhamma, who has regard for the good persons and is skilled and disciplined in their Dhamma, does not regard form as self, or self as possessing form, or form as in self, or self as in form. He does not regard feeling as self … or perception as self … or volitional formations as self ... or consciousness as self ... or self as in consciousness. It is in such a way that identity view does not come to be.” [288]
“Venerable sir, where does Master Isidatta come from?”
“I come from Avantı̄, householder.”
“There is, venerable sir, a clansman from Avantı̄ named Isidatta, an unseen friend of ours, who has gone forth. Has the venerable one ever met him?”
“Yes, householder.”
“Where is that venerable one now dwelling, venerable sir?”
When this was said, the Venerable Isidatta was silent.
“Is the master Isidatta?”
“Yes, householder.”
“Then let Master Isidatta delight in the delightful Wild Mango Grove at Macchikāsaṇḍa. I will be zealous in providing Master Isidatta with robes, almsfood, lodgings, and medicinal requisites.”
“That is kindly said, householder.”
Then Citta the householder, having delighted and rejoiced in the Venerable Isidatta’s words, with his own hand served and satisfied the elder bhikkhus with the various kinds of delicious food. When the elder bhikkhus had finished eating and had put away their bowls, they rose from their seats and departed.
Then the venerable chief elder said to the Venerable Isidatta: “It is good, friend Isidatta, that the answer to this question occurred to you. The answer did not occur to me. Therefore, friend Isidatta, whenever a similar question comes up at some other time, you should clear it up.”
Then the Venerable Isidatta set his lodging in order and, taking bowl and robe, he left Macchikāsaṇḍa. When he left Macchikāsaṇḍa, he left for good and he never returned.293
4 Mahaka’s Miracle
On one occasion a number of elder bhikkhus were dwelling at Macchikāsaṇḍa in the Wild Mango Grove. [289] Then Citta the householder approached those elder bhikkhus, paid homage to them, sat down to one side, and said to them: “Venerable sirs, let the elders consent to accept tomorrow’s meal from me in my cowshed.”
The elder bhikkhus consented by silence. Then Citta the householder, having understood that the elders had consented, rose from his seat, paid homage to them, and departed, keeping them on his right.
When the night had passed, in the morning the elder bhikkhus dressed, took their bowls and outer robes, and went to the cowshed of Citta the householder. There they sat down on the appointed seats.
Then Citta the householder, with his own hand, served and satisfied the elder bhikkhus with delicious milk-rice made with ghee. When the elder bhikkhus had finished eating and had put away their bowls, they rose from their seats and departed.
Then Citta the householder, having said, “Give away the remainder,” followed close behind the elder bhikkhus. Now on that occasion the heat was sweltering,294 and the elders went along as if their bodies were melting because of the food they had eaten.
Now on that occasion the Venerable Mahaka was the most junior bhikkhu in that Saṅgha. Then the Venerable Mahaka said to the venerable chief elder: “It would be good, venerable elder, if a cool wind would blow, and a canopy of clouds would form, and the sky would drizzle.”
“That would be good, friend.”
Then the Venerable Mahaka performed such a feat of spiritual power [290] that a cool wind blew, and a canopy of clouds formed, and the sky drizzled.
Then it occurred to Citta the householder: “Such is the spiritual power and might possessed by the most junior bhikkhu in this Saṅgha!”
Then, when the Venerable Mahaka arrived at the monastery, he said to the venerable chief elder: “Is this much enough, Venerable Elder?”
“That’s enough, friend Mahaka. What’s been done is sufficient, friend Mahaka, what’s been offered is sufficient.”
Then the elder bhikkhus went to their dwellings and the Venerable Mahaka went to his own dwelling.
Then Citta the householder approached the Venerable Mahaka, paid homage to him, sat down to one side, and said to him: “It would be good, venerable sir, if Master Mahaka would show me a superhuman miracle of spiritual power.”
“Then, householder, spread your cloak upon the verandah and scatter a bundle of grass upon it.”
“Yes, venerable sir,” Citta the householder replied, and he spread his cloak upon the verandah and scattered a bundle of grass upon it.
Then, when he had entered his dwelling and shut the
bolt, the Venerable Mahaka performed a feat of spiritual power such that a flame shot through the keyhole and the chink of the door and burnt the grass but not the cloak.295 Citta the householder shook out his cloak and stood to one side, shocked and terrified.
Then the Venerable Mahaka came out of his dwelling and said to Citta the householder: “Is this much enough, householder?” [291]
“That’s enough, Venerable Mahaka. What’s been done is sufficient, Venerable Mahaka, what’s been offered is sufficient. Let Master Mahaka delight in the delightful Wild Mango Grove at Macchikāsaṇḍa. I will be zealous in providing Master Mahaka with robes, almsfood, lodgings, and medicinal requisites.”
“That is kindly said, householder.”
Then the Venerable Mahaka set his lodging in order and, taking bowl and robe, he left Macchikāsaṇḍa. When he left Macchikāsaṇḍa, he left for good and he never returned.
5 Kāmabhū (1)
On one occasion the Venerable Kāmabhū was dwelling at Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder approached the Venerable Kāmabhū, paid homage to him, and sat down to one side. The Venerable Kāmabhū then said to him: “This has been said, householder:“‘With faultless wheel and a white awning,
The one-spoked chariot rolls.
See it coming, trouble-free,
The stream cut, without bondage.’296
How, householder, should the meaning of this brief statement be understood in detail?”
“Was this stated by the Blessed One, venerable sir?”
“Yes, householder.”
“Then wait a moment, venerable sir, while I consider its meaning.”
Then, after a moment’s silence, Citta the householder said to the Venerable Kāmabhū: [292]
“‘Faultless’: this, venerable sir, is a designation for the virtues. ‘White awning’: this is a designation for liberation. ‘One spoke’: this is a designation for mindfulness. ‘Rolls’: this is a designation for going forward and returning. ‘Chariot’: this is a designation for this body consisting of the four great elements, originating from mother and father, built up out of rice and gruel, subject to impermanence, to being worn and rubbed away, to breaking apart and dispersal.
“Lust, venerable sir, is trouble; hatred is trouble; delusion is trouble. For a bhikkhu whose taints are destroyed, these have been abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising. Therefore the bhikkhu whose taints are destroyed is called ‘trouble-free. ’ The ‘one who is coming’ is a designation for the arahant.
“‘The stream’: this, venerable sir, is a designation for craving. For a bhikkhu whose taints are destroyed, this has been abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. Therefore the bhikkhu whose taints are destroyed is called ‘one with the stream cut.’
“Lust, venerable sir, is bondage; hatred is bondage; delusion is bondage. For a bhikkhu whose taints are destroyed, these have been abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising. Therefore the bhikkhu whose taints are destroyed is called ‘one no more in bondage.’
“Thus, venerable sir, when it was said by the the Blessed One:“‘With faultless wheel and a white awning,
The one-spoked chariot rolls.
See it coming, trouble-free,
The stream cut, without bondage’—
it is in such a way that I understand in detail the meaning of what was stated by the Blessed One in brief.”
“It is a gain for you, householder, it is well gained by you, householder, in that you have the eye of wisdom that ranges over the deep Word of the Buddha.” [293]
6 Kāmabhū (2)
On one occasion the Venerable Kāmabhū was dwelling at Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder approached the Venerable Kāmabhū, paid homage to him, sat down to one side, and said to him: “Venerable sir, how many kinds of formations are there?”297
“There are, householder, three kinds of formations: the bodily formation, the verbal formation, and the mental formation.”298 “Good, venerable sir,” Citta the householder said. Then, having delighted and rejoiced in the Venerable Kāmabhū’s statement, he asked him a further question: “But, venerable sir, what is the bodily formation? What is the verbal formation? What is the mental formation?”
“In-breathing and out-breathing, householder, are the bodily formation; thought and examination are the verbal formation; perception and feeling are the mental formation.”
“Good, venerable sir,” Citta the householder said. Then ... he asked him a further question: “But, venerable sir, why are in-breathing and out-breathing the bodily formation? Why are thought and examination the verbal formation? Why are perception and feeling the mental formation?”
“Householder, in-breathing and out-breathing are bodily, these things are dependent upon the body; that is why in-breathing and out-breathing are the bodily formation. First one thinks and examines, then afterwards one breaks into speech; that is why thought and examination are the verbal formation. Perception and feeling are mental, these things are dependent upon the mind; that is why perception and feeling are the mental formation.”
Saying, “Good, venerable sir,”… he then asked him a further question: “Venerable sir, how does the attainment of the cessation of perception and feeling come about?”299
“Householder, when a bhikkhu is attaining the cessation of perception and feeling, it does not occur to him: ‘I will attain the cessation of perception and feeling,’ or ‘I am attaining the cessation of perception and feeling,’ or ‘I have attained the cessation of perception and feeling’; [294] but rather his mind has previously been developed in such a way that it leads him to such a state.”300
Saying, “Good, venerable sir,”… he then asked him a further question: “Venerable sir, when a bhikkhu is attaining the cessation of perception and feeling, which of these things ceases first in him: the bodily formation, the verbal formation, or the mental formation?”
“Householder, when a bhikkhu is attaining the cessation of perception and feeling, first the verbal formation ceases, after that the bodily formation, and after that the mental formation.”301
Saying, “Good, venerable sir,”… he then asked him a further question: “Venerable sir, what is the difference between one who is dead and gone, and a bhikkhu who has attained the cessation of perception and feeling?”
“Householder, in the case of one who is dead and gone, the bodily formation has ceased and subsided, the verbal formation has ceased and subsided, the mental formation has ceased and subsided; his vitality is extinguished, his physical heat has been dissipated, and his faculties are fully broken up. In the case of a bhikkhu who has attained the cessation of perception and feeling, the bodily formation has ceased and subsided, the verbal formation has ceased and subsided, the mental formation has ceased and subsided; but his vitality is not extinguished, his physical heat has not been dissipated, and his faculties are serene.302 This is the difference between one who is dead and gone, and a bhikkhu who has attained the cessation of perception and feeling.”
Saying, “Good, venerable sir,”… he then asked him a further question: “Venerable sir, how does emergence from the cessation of perception and feeling come about?”
“Householder, when a bhikkhu is emerging from the attainment of the cessation of perception and feeling, it does not occur to him: ‘I will emerge from the attainment of the cessation of perception and feeling,’ or ‘I am emerging from the attainment of the cessation of perception and feeling,’ or ‘I have emerged from the attainment of the cessation of perception and feeling’; but rather his mind has previously been developed in such a way that it leads him to such a state.”303 [295]
Saying, “Good, venerable sir,”… he then asked him a further question: “Venerable sir, whe
n a bhikkhu is emerging from the attainment of the cessation of perception and feeling, which of these things arises first in him: the bodily formation, the verbal formation, or the mental formation?”
“Householder, when a bhikkhu is emerging from the attainment of the cessation of perception and feeling, first the mental formation arises, after that the bodily formation, and after that the verbal formation.”304
Saying, “Good, venerable sir,”… he then asked him a further question: “Venerable sir, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact touch him?”
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