About Isidatta Isidatta Sutta (SN 41:3) · 莲华归心开放中文佛学资料库

- suttas - - evening talks - short morning talks - lectures - guided meditations - talk collections - other themes - chants - - - - à¹à¸à¸¢ - Franā§ais - Espaā±ol - - Portuguāªs - Ð ÑÑÑÐºÐ¸Ð¹ - - - Ð£ÐºÑÐ°ÑÐ½ÑÑÐºÐ° Submit Search - Home - Suttas - SN - SN 41:3 About Isidatta ## Browse Suttas Go to Saṃyutta Nikṅya index SN index ## About Isidatta Isidatta Sutta Â (SNÂ 41:3) On one occasion a large number of senior monks were staying near Macchikṅsaṃṇa 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 tomorrowâs meal from me." The senior monks acquiesced by silence. Then Citta the householder, sensing the senior monksâ 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 adjusted their lower robes in the early morning and, taking their bowls & outer robes, went to Cittaâs 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—), # Right single quote ('â', The cosmos is eternalâ or ), # Right single quote ('â', The cosmos isnât eternalâ; ), # Right single quote ('â', The cosmos is finiteâ or ), # Right single quote ('â', The cosmos is infiniteâ; ), # Right single quote ('â', The soul and the body are the sameâ or ), # Right single quote ('â', The soul is one thing, the body anotherâ; ), # Right single quote ('â', A Tathṅgata exists after deathâ or ), # Right single quote ('â', A Tathṅgata doesnât exist after deathâ or ), # Right single quote ('â', A Tathṅgata both exists & doesnât exist after deathâ or ), # Right single quote ('â', A Tathṅgata neither exists nor doesnât exist after deathâ; these along with the sixty-two views mentioned in the Brahmajṅla [DNÂ 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 timeâ¦ A third time Citta the householder asked, "Concerning the various views that arise in the worldâ¦ 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 Saṃgha. Then he said to the senior monk: "Allow me, venerable sir, to answer Citta the householderâs question." "Go ahead & answer it, friend Isidatta." "Now, householder, are you asking this: ), # Right single quote ('â', Concerning the various views that arise in the worldâ¦ when what is present do they come into being, and what is absent do they not come into being?â?" "Yes, venerable sir." "Concerning the various views that arise in the world, householderâ¦ when self-identity view is present, these views come into being; when self-identity view is absent, they donât 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 people 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 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 disciple of the noble ones—who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for people of integrity, is well-versed & disciplined in their Dhamma—doesnât 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 doesnât assume feeling to be the selfâ¦ He doesnât assume perception to be the selfâ¦ He doesnât assume fabrications to be the selfâ¦ He doesnât 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 si