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this question of Citta the householder.” “Thus, householder, you ask: ‘These various views, venerable elder, that arise in the world— ‘the world is eternal’ or… these views, venerable sir, when what exists, do they exist, when what does not exist, do they not exist?’” “Yes, venerable sir.” “These various views, householder, 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 body’ or ‘the soul is one thing, the body 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.’ And these sixty-two views that are stated in the Brahmajāla; these views, householder, when identity view exists, they exist, when identity view does not exist, they do not exist.” “But how, venerable sir, does identity view arise?” “Here, householder, an uninstructed ordinary person, not seeing the noble ones, unskilled in the Dhamma of the noble ones, undisciplined in the Dhamma of the noble ones, not seeing the true persons, unskilled in the Dhamma of the true persons, undisciplined in the Dhamma of the true persons— regards form as self, or self as possessing form, or form as in self, or self as in form; regards feeling as self… regards perception as self… regards volitional formations as self… regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. Thus, householder, householder, there is identity view.” “How then, venerable sir, is there no identity view?” “Here, householder, a well-taught noble disciple, who sees the noble ones, who is skilled in the noble Dhamma, who is well-trained in the noble Dhamma, who sees the true men, who is skilled in the Dhamma of the true men, who is well-trained in the Dhamma of the true men, does not regard form as self, nor self as possessing form, nor form as in self, nor self as in form; he does not regard feeling… nor perception… nor volitional formations… nor consciousness as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness. Thus, householder, there is no identity view.” “From where, venerable sir, does the venerable Isidatta come?” “From Avanti, householder, I come.” “Is there, venerable sir, in Avanti a young man named Isidatta, our unseen friend, who has gone forth? Has that venerable one been seen by you?” “Yes, householder.” “Where then, venerable sir, does that venerable one now dwell?” When this was said, the venerable Isidatta remained silent. “Are you, venerable sir, Isidatta?” “Yes, householder.” “May the venerable Isidatta delight, venerable sir, in Macchikāsaṇḍa. The Ambāṭaka grove is delightful. I will take care of the venerable Isidatta for robes, almsfood, lodging, and requisites for the sick, medicines.” “It is well said, householder.” Then Citta the householder, having rejoiced in and approved of the venerable Isidatta’s words, personally satisfied and served the elder monks with choice 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 elder venerable one said to the venerable Isidatta: “It was 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.” Then Then indeed, the venerable Isidatta, having put his lodging in order, and taking his bowl and robe, departed from Macchikāsaṇḍa. Having departed from Macchikāsaṇḍa, he remained departed, and did not return again. The third. 4. The Discourse on the Great Miracle 346. At one time, many elder bhikkhus were dwelling in Macchikāsaṇḍa, in the Ambāṭaka Grove. Then indeed, Citta the householder approached the elder bhikkhus; having approached, and having paid homage to the elder bhikkhus, he sat down to one side. Sitting to one side, Citta the householder spoke to the elder bhikkhus thus: “May the elder bhikkhus, sirs, accept my invitation for tomorrow’s meal at Gokula.” The elder bhikkhus accepted by their silence. Then indeed, Citta the householder, knowing the elder bhikkhus’ acceptance, rose from his seat, paid homage to the elder bhikkhus, circumambulated them clockwise, and departed. Then indeed, the elder bhikkhus, when that night had passed, in the morning, having dressed, and taking their bowls and robes, approached Citta the householder’s Gokula; having approached, they sat down on the seats prepared. Then indeed, Citta the householder personally served and satisfied the elder bhikkhus with delicious ghee-rice porridge. Then indeed, the elder bhikkhus, having eaten, and with their bowls removed from their hands, rose from their seats and departed. Citta the householder also, saying ‘release the remainder,’ followed behind the elder bhikkhus. Now at that time, it was hot and boiling; and those elder bhikkhus were walking, as it were, with their bodies swaying, as is the case for those who have just eaten a meal. Now at that time, the venerable Mahaka was the youngest in that community of bhikkhus. Then indeed, the venerable Mahaka spoke to the venerable elder thus: “It would be good, venerable elder, if a cool breeze would blow, and there would be a cloudburst, and rain would touch each one.” “It would be good, "It would be, friend Mahaka, if a cool wind were to blow, if there were a cloudburst, and the deity were to sprinkle each one." Then indeed, Venerable Mahaka performed such a psychic feat that a cool wind blew, there was a cloudburst, and the deity sprinkled each one. Then indeed, the householder Citta thought: "If the newest monk in this assembly of monks has such psychic power!" Then indeed, Venerable Mahaka, having reached the park, said to the elder Venerable: "Is this enough, venerable elders?" "This is enough, friend Mahaka! This has been done, friend Mahaka! This has been honored, friend Mahaka!" Then indeed, the elder monks went to their respective dwellings. Venerable Mahaka also went to his own dwelling. Then indeed, the householder Citta approached Venerable Mahaka; having approached, and having saluted Venerable Mahaka, he sat down to one side. Sitting to one side, the householder Citta said to Venerable Mahaka: "It would be good for me, venerable sir, if the noble Mahaka would show a superhuman feat of psychic power." "Then, householder, spread out an outer robe in the porch and scatter a bundle of grass." "Yes, venerable sir," the householder Citta replied to Venerable Mahaka, and spread out an outer robe in the porch and scattered a bundle of grass. Then indeed, Venerable Mahaka, having entered his dwelling, and having fastened the bolt, performed such a psychic feat that a flame came out through the palm-hole and through the space of the bolt, and burned the grass, but did not burn the outer robe. Then indeed, the householder Citta, having shaken off the outer robe, stood to one side, agitated and with hair standing on end. Then indeed, Venerable Mahaka, having come out of the dwelling, said to the householder Citta: "Is this enough, householder?" "This is enough, venerable Mahaka! This has been So much, venerable Mahaka! Honored so much, venerable Mahaka! May the venerable Mahaka delight, venerable sir, in Macchikāsaṇḍa. Delightful is the Ambāṭaka grove. I will take care of the venerable Mahaka's robes, almsfood, lodging, and requisites for the sick, including medicines. "Well said, householder." Then the venerable Mahaka, having put his lodging in order, took his bowl and robe, and departed from Macchikāsaṇḍa. Having departed from Macchikāsaṇḍa, he remained departed; he did not return again. The Fourth. 5. The First Discourse on Kāmabhū 347. At one time, the venerable Kāmabhū was dwelling in Macchikāsaṇḍa, in the Ambāṭaka grove. Then Citta the householder approached the venerable Kāmabhū; having approached and paid homage to the venerable Kāmabhū, he sat down to one side. As Citta the householder was sitting to one side, the venerable Kāmabhū said this to him – "This was said, householder – 'The dark-blue, white-covered, one-axled chariot rolls on; See him coming, free from trouble, with severed stream, unbound.'" "How, householder, is the meaning of this brief statement to be understood in detail?" "Was this, venerable sir, spoken by the Blessed One?" "Yes, householder." "Then, venerable sir, wait a moment while I consider its meaning." Then Citta the householder, having remained silent for a moment, said this to the venerable Kāmabhū – "'Dark-blue,' venerable sir, is a designation for moral conduct. 'White-covered,' venerable sir, is a designation for liberation. 'One-axled,' venerable sir, is a designation for mindfulness. 'Rolls on,' venerable sir, is a designation for going forward and turning back. 'Chariot,' venerable sir, is a designation for this body, composed of the four great elements, born of mother and father, nourished by rice and gruel, subject to impermanence, anointing, massage, breaking up, and disintegration. Greed, venerable sir, Greed is affliction, Hatred is affliction, Delusion is affliction. For the monk whose taints are destroyed, these are abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise in the future. Therefore, the monk whose taints are destroyed is called 'unafflicted'. 'One who comes' is, venerable sir, a designation for the Arahant. 'Stream' is, venerable sir, a designation for craving. For the monk whose taints are destroyed, that is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise in the future. Therefore, the monk whose taints are destroyed is called 'one whose stream is cut'. Greed is, venerable sir, a bond, Hatred is a bond, Delusion is a bond.