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7. Connected Discourses with Citta 1. Discourse on Fetters 343. At one time many elder monks were dwelling in Macchikāsaṇḍa in the Ambāṭaka Grove. Now at that time, after their meal, having returned from their alms round, many elder monks were sitting together in the round hall, and this discussion arose among them: “Are these things, friends, ‘fetters’ and ‘things that lead to fetters’ different in meaning, different in phrasing, or are they one in meaning, with only the phrasing different?” There, some elder monks explained it thus: “These things, friends, ‘fetters’ and ‘things that lead to fetters’ are different in meaning and different in phrasing.” Some elder monks explained it thus: “These things, friends, ‘fetters’ and ‘things that lead to fetters’ are one in meaning, with only the phrasing different.” Now at that time, Citta the householder had arrived at Migapathaka for some reason. Citta the householder heard that after their meal, having returned from their alms round, many elder monks were sitting together in the round hall, and this discussion had arisen among them: “Are these things, friends, ‘fetters’ and ‘things that lead to fetters’ different in meaning, different in phrasing, or are they one in meaning, with only the phrasing different?” There, some elder monks had explained it thus: “These things, friends, ‘fetters’ and ‘things that lead to fetters’ are different in meaning and different in phrasing.” Some elder monks had explained it thus: “These things, friends, ‘fetters’ and ‘things that lead to fetters’ are one in meaning, with only the phrasing different.” Then Citta the householder approached the elder monks; having approached, and having saluted the elder monks, he sat down to one side. Sitting to one side, Citta the householder said to the elder monks: “I have heard, venerable sirs, that many elder monks Not long after their meal, when they had returned from their alms round, and were seated together in the circular hall, this discussion arose among them: "Are these things, friends, 'fetters' or 'things that lead to fetters' different in meaning and different in phrasing, or are they one in meaning, and only the phrasing is different?" Some elder monks explained it thus: "These things, friends, 'fetters' or 'things that lead to fetters' are different in meaning and different in phrasing." Some elder monks explained it thus: "These things, friends, 'fetters' or 'things that lead to fetters' are one in meaning, and only the phrasing is different." "Yes, householder," they said. "Venerable sirs, 'fetters' or 'things that lead to fetters' are different in meaning and different in phrasing. Therefore, venerable sirs, I will give you a simile. By a simile, some discerning men understand the meaning of what is said. Suppose, venerable sirs, a black ox and a white ox were yoked together by a single rope or yoke. If someone were to say: 'The black ox is a fetter for the white ox, and the white ox is a fetter for the black ox,' would he be speaking correctly?" "No, householder! It is not, householder, that the black ox is a fetter for the white ox, nor is the white ox a fetter for the black ox. That by which they are yoked together, that single rope or yoke, that is the fetter there." "Even so, venerable sirs, the eye is not a fetter for forms, nor are forms a fetter for the eye. But that desire and lust which arises there dependent on both of them, that is the fetter there. The ear is not a fetter for sounds... The nose is not a fetter for smells... The tongue is not a fetter for tastes... The body is not a fetter for tactile objects, nor are tactile objects a fetter for the body. But that desire and lust which arises there dependent on both of them, that is the fetter there. The mind is not a fetter for mental phenomena..." not phenomena are a fetter for the mind; but the desire and lust that arises there dependent on both, that is the fetter there." "It is a gain for you, householder, well-obtained for you, householder, whose eye of wisdom penetrates the deep words of the Buddha." The First. 2. The First Isidatta Sutta 344. At one time many elder monks were dwelling in Macchikāsaṇḍa, in the Ambāṭaka grove. Then Citta the householder approached the elder monks; having approached, he paid homage to the elder monks and sat down to one side. Seated to one side, Citta the householder said to the elder monks: "May the venerable elders accept tomorrow's meal from me, sirs." The elder monks accepted by their silence. Then Citta the householder, knowing the elder monks' acceptance, rose from his seat, paid homage to the elder monks, circumambulated them, and departed. Then, when that night had passed, in the morning, the elder monks dressed, took their bowls and robes, and went to the dwelling of Citta the householder; having approached, they sat down on the seats prepared for them. Then Citta the householder approached the elder monks; having approached, he paid homage to the elder monks and sat down to one side. Seated to one side, Citta the householder said to the venerable elder: "'Diversity of elements, diversity of elements,' venerable elder, is spoken of. To what extent, venerable sir, has the diversity of elements been spoken of by the Blessed One?" When this was said, the venerable elder remained silent. A second time Citta the householder said to the venerable elder: "'Diversity of elements, diversity of elements,' venerable elder, is spoken of. To what extent, venerable sir, has the diversity of elements been spoken of by the Blessed One?" A second time the venerable elder remained silent. A third time Citta the householder said to the venerable elder: "'Diversity of elements, diversity of elements,' venerable elder, is spo “How far, venerable sir, has the diversity of elements been declared by the Blessed One?” A third time, too, the venerable elder remained silent. Now at that time, the venerable Isidatta was the youngest in that assembly of monks. Then the venerable Isidatta said to the venerable elder: “May I explain, venerable elder, this question to Citta the householder?” “Explain, friend Isidatta, this question to Citta the householder.” “Thus, householder, you ask: ‘Diversity of elements, diversity of elements, venerable elder, is spoken of. How far, venerable sir, has the diversity of elements been declared by the Blessed One?’” “Yes, venerable sir.” “This, householder, is the diversity of elements declared by the Blessed One: the eye element, the form element, the eye-consciousness element… …the mind element, the phenomena element, the mind-consciousness element. To this extent, householder, is the diversity of elements declared by the Blessed One.” Then Citta the householder, having rejoiced in and approved the venerable Isidatta’s words, personally satisfied and served the elder monks with excellent hard and soft food. Then the elder monks, having eaten and removed their hands from their bowls, rose from their seats and departed. Then the venerable elder said to the venerable Isidatta: “It is good, friend Isidatta, that this question occurred to you; this question did not occur to me. Therefore, friend Isidatta, whenever such a question arises again, you yourself should answer it.” Second. 3. Second Isidatta Sutta 345. At one time, many elder monks were dwelling in Macchikāsaṇḍa, in the Ambāṭaka forest. Then Citta the householder approached the elder monks; having approached and greeted them, he sat down to one side. Sitting to one side, Citta the householder said to the elder monks: “May the venerable elders accept tomorrow’s meal from me.” The elder monks accepted by their silence. Then Citta the householder, knowing the elder monks' acceptance, rose from his seat, saluted the elder monks, circumambulated them clockwise, and departed. Then the elder monks, when that night had passed, in the morning, having dressed, and taking their bowls and robes, went to Citta the householder's dwelling. Having arrived, they sat down on the seats prepared. Then Citta the householder approached the elder monks; having approached, he saluted the elder monks and sat down to one side. Seated to one side, Citta the householder said to the venerable elder: "Venerable elder, these 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 is the same as the body,' or 'The soul is different from the body,' 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'— and these sixty-two views spoken of in the Brahmajäla Sutta; Venerable sir, when what is present, do these views arise? When what is absent, do they not arise?" When this was said, the venerable elder remained silent. A second time, Citta the householder... A third time, Citta the householder said to the venerable elder: "Venerable elder, these 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 is the same as the body,' or 'The soul is different from the body,' 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'— and these sixty-two views spoken of in the Brahmajäla Sutta..." stated; these views, venerable sir, when what exists, do they exist, when what does not exist, do they not exist?” A third time too, the elder venerable one was silent. Now at that time, the venerable Isidatta was the newest in that assembly of monks. Then the venerable Isidatta said to the elder venerable one: “May I explain, venerable elder, this question of Citta the householder?” “Explain, friend Isidatta,