..续本文上一页e said to the most senior monk:

　　"Venerable sir, concerning the various views that arise in the world — ”The cosmos is eternal” or ”The cosmos isn”t eternal”; ”The cosmos is finite” or ”The cosmos is infinite”; ”The soul and the body are the same” or ”The soul is one thing, the body another”; ”A Tathagata exists after death” or ”A Tathagata doesn”t exist after death” or ”A Tathagata both exists & doesn”t exist after death” or ”A Tathagata neither exists nor doesn”t exist after death”; these along with the sixty-two views mentioned in the Brahmajala [DN 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 time... A third time Citta the householder asked, "Concerning the various views that arise in the world... 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 Community. Then he said to the senior monk: "Allow me, venerable sir, to answer Citta the householder”s question."

　　"Go ahead & answer it, friend Isidatta."

　　"Now, householder, are you asking this: ”Concerning the various views that arise in the world... when what is present do they come into being, and what is absent do they not come into being

　　”

　　"

　　"Yes, venerable sir."

　　"Concerning the various views that arise in the world, householder... when self-identity view is present, these views come into being; when self-identity view is absent, they don”t 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 men 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 apperception to be the self, or the self as possessing apperception, or apperception as in the self, or the self as in apperception. He assumes (mental) 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 noble disciple — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma — does not 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 does not assume feeling to be the self... He does not assume apperception to be the self... He does not assume fabrications to be the self... He does not 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 sir, where does Master Isidatta come from

　　"

　　"I come from Avanti, householder."

　　"There is, venerable sir, a clansman from Avanti named Isidatta, an unseen friend of mine, who has gone forth. Have you ever seen him

　　"

　　"Yes, householder."

　　"Where is he living now, venerable sir

　　"

　　When this was…

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