At one time a large number of senior monks were living near Macchikasanda in the Wild Mango Grove. Then Citta the householder went to them, and, when he arrived, he said to them: “Venerable sirs, may the senior monks agree to come to my house for tomorrow’s meal.”
The senior monks agreed in silence. Citta the householder, understanding that the monks had accepted his invitation, got up from his seat, and, having bowed down to them, walked around them keeping them on his right, and left.
When the night had passed, the senior monks put on their robes in the early morning, and, taking their bowls and outer robes, went to Citta’s house. 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, regarding the various kinds of views that arise in the world: “The universe is eternal,”; “The universe is not eternal”; “the universe is infinite”; “The universe is finite”; “the soul and the body are the same,”;”The soul is something separate from the body”; “A Tathagata exists after death”; “A Tathagata doesn’t exist after death,”;”A Tathagata neither exists nor does not exist after death”; these, along with the sixty two other kinds of view mentioned in the teaching at Brahmajala – these views come into being in what conditions? When what is present do they arise? And what is it that, if it is not there, means that these views do not arise?”
When this was said, the senior monk was silent. A second time, and a third time, Citta the householder asked the same question, and each time, the senior monk was silent.
Now, on that occasion, Venerable Isidatta was the most junior of all the monks in that group. He said to the senior monk: “Venerable sir, may I answer Citta the householder’s questio?.”
“You may answer it, friend Isidatta.”
“Now, householder, just to make sure, is this what you are asking: ‘Regarding the various kinds of views that arise in the world, when what thing is there do they appear, and when what thing is missing do they not appear?’ “
“Yes, venerable sir.”
“Regarding the various views that arise in the world, householder, when there is the view of self, these views arise, and when the view of self is not there, then these views do not arise.”
“But, venerable, sir, how does the view of self arise?”
In this, householder, the ordinary person, who has not seen the noble ones and is not trained in their teaching, who has not seen people of truth and is not skilled or trained in their teaching, considers the physical body as self, or considers that self owns the body, or considers that there is self in the body, or that there is the body in the self.
He sees vedana (feelings of agreeable and disagreeable, and the emotions that are born from them) as self, or considers that the self owns vedana, or considers that there is self in vedana, or that there is vedana in the self.
He sees sanña (memory) as self, or considers that the self owns sanña, or considers that there is self in sanña, or that there is sanña in the self.
He sees sankhara (intentions) as self, or considers that the self owns intentions, or considers that there is self in intentions, or that there are intentions in the self.
He sees vinnana (awareness at the six sense doors) as self, or considers that the self owns awareness, or considers that there is self in awareness or that there is awareness in the self.
“And, venerable sir, how does the view of self not arise?”
In this, householder,the one who has seen the noble ones, and is skilled and trained in their teaching, who has seen people of truth and is skilled and trained in their teaching: he does not consider the physical body as self, nor does he consider that self owns the body. He does not consider that there is self in the body, nor that there is the body in the self.
He does not consider feelings as self, nor does he consider that self owns feelings. He does not consider that there is self in feelings, nor that there are feelings in the self.
He does not consider sanña as self, nor does he consider that self owns sanña. He does not consider that there is self in sanña, nor that there is sanña in the self.
He does not consider intentions as self, nor does he consider that self owns intentions. He does not consider that there is self in intentions, nor that there are intentions in the self.
He does not consider awareness as self, nor does he consider that self owns the awareness. He does not consider that there is self in awareness, nor that there is awareness in the self.
“Venerable sir, please, where do you come from?”
“I come from Avanti, householder.”
“There is, venerable sir, a member of a family, named Isidatta, a friend of mine who I have never seen, who has gone forth to live as a monk. Have you ever seen him?”
“Yes, householder.”
“Where is he living now, venerable sir?”
When this was said, Venerable Isidatta was silent.
“Are you my Isidatta?”
“Yes, householder.”
“Then may Master Isidatta delight in the beautiful Wild Mango Grove at Macchikasanda. I will be responsible for your robes, almsfood, lodgings, and medicines.”
“That is well said, householder.”
Then Citta the householder – full of joy and gratitude at Venerable Isidatta’s words – served the senior monks with choice foods of all kinds, with his own hand. 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 monks said to Venerable Isidatta: “It was excellent, friend Isidatta, the way that you were inspired to answer that question. 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 Venerable Isidatta – having put his living-place in order, and taking his bowl and robes, left the village of Macchikasanda. And in leaving Macchikasanda, he was gone for good, and never returned.