3. Citta the Householder
Aspiration in the Past
The future Citta the householder was reborn into a worthy family in the city of Haṁsavatī, during the time of Buddha Padumuttara. On one occasion, while listening to the
The Son of a Hunter
The future Citta was reborn either in the Deva realm or the human realm for 100,000 aeons. During the time of Buddha Kassapa, he was born as a son of a hunter. When he came of age, he took up the vocation of hunter. One rainy day, he went to the forest to hunt, carrying a spear. While searching for game, he saw a monastic with his head covered with his robe of dirt-rags, sitting on a rock platform inside a natural cavern. He thought that must be a monastic meditating. He hurried home and had two pots cooked simultaneously, one in which rice was boiled and the other for meat.
When the rice and the meat had been cooked, he saw two monastics come to his house for alms food. He invited them into his house, took their alms bowls, and requested them to accept his offering of alms food out of compassion for him. Having had the two monastics seated, he let his family take care of the offering of alms food to them while he hurried back to the forest to offer the alms food to the meditating monastic. He carried the rice and the meat in a pot properly covered with banana leaves. On the way, he gathered various kinds of flowers and wrapped them in some leaves. He went to the monastic in the cavern, filled his alms bowl with the alms food and offered it and the flowers to him reverentially.
Then he sat in a suitable place and said to the monastic: “Just as this offering of delicious food and flowers makes me very glad, may I, in future existences in the course of Saṁsāra, be blessed with all kinds of gifts. May flowers of five hues shower down on me!” The monastic saw that the supporter was destined to gain sufficient merit leading to attaining of path and fruit and taught him in detail the method of contemplating the 32 aspects of the parts of the body.
That son of the hunter, the future Citta, lived a life full of good deeds and at his death, he was reborn in the Deva realm. There, he was blessed with showers of flowers that rained down on him up to knee-deep.
Discipleship in His Last Existence
The future Citta was reborn in fortunate destinations throughout the aeon that intervened between the appearance of the two Buddhas, and during the time of Buddha Gotama, he was reborn as the son of a rich man in the town of Macchikāsaṇḍa, in the province of Magadha. At the time of his birth, flowers of five hues rained down over the whole town until they were knee-deep. His parents said: “Our son has brought his own name, for he has delighted the mind of the whole town by being blessed with the wondrous floral tribute of five colours. Let us call him Citta.”
When young Citta came of age, he was married and at the death of his father, he succeeded to the office of a rich man of Macchikāsaṇḍa. At that time, Ven. Mahānāma, one of the Group-of-Five ascetics, came to Macchikāsaṇḍa. Citta was full of reverence for Ven. Mahānāma for his serenity. He took the alms bowl of Ven. Mahānāma, and invited him to his house for an offering of alms food. After Ven. Mahānāma had finished his meal, Citta took him to his orchard, had a monastery built for him and requested him to reside there as well as to accept daily alms food from his house. Ven. Mahānāma consented out of compassion, and seeing that the householder was destined to acquire sufficient merit leading to the attainment of the paths and fruitions, he taught a discourse to him extensively on the six internal sense spheres and the six external sense spheres, that is, on the sense objects. This subject was taught to Citta because he was a person of middling intelligence (majjhima-puggala).
As Citta had, in his past existences, cultivated insight into the impermanence, suffering and unsubstantiality of mind and matter which are conditioned phenomena, his
It is not mentioned in the scriptures by which method of meditation he attained Non-returning (Anāgāmi-phala). However, considering his training, it might be assumed that he attained path-knowledge by meditating on the sense spheres.
Incidentally, the difference in the attainments between Citta and Anāthapiṇḍika should be noted here. Anāthapiṇḍika, supporter of the Jetavana monastery in Sāvatthī, was a Stream-enterer who delighted in generosity (dānābhirata); whereas Citta, supporter of the Ambāṭaka monastery in Macchikāsaṇḍa, was a Non-returner who delighted in generosity (dānābhirata) as well as in Dhamma (Dhammābhirata).
Citta’s Delight in Charity and in the Dhamma
A few instances of Citta’s natural delight in generosity and in the Dhamma are mentioned here as recorded in the Thematic Discourses concerning Citta (Citta-saṁyutta, SN 41).
The Diversity of Elements
[The First Discourse by Isidatta (Paṭhama-isidatta-sutta, SN 41.2).]
At one time, many monastics were living in the Ambāṭaka monastery which was donated by Citta the householder, in Macchikāsaṇḍa. One day, Citta went to the monastery and after paying respects to the elders, he invited them to an offering of food in his home the next day. Next day, when the elders were seated at the prepared seats, Citta made obeisance, sat in a suitable place, and said to the senior-most monastic present then: “Venerable sir, ‘diversity of elements,’ ‘diversity of elements’ (dhātu-nānattaṁ) has been said. To what extent is there the diversity of elements as taught by the Fortunate One?” The elder knew the answer but he was diffident to give a reply to the question, and so he remained silent. For a third time too the elder kept his silence.
Then Ven. Isidatta, the junior-most monastic among the monastics present, thought: “The elder does not answer the question, nor ask another monastic to answer. The Saṅgha, by not answering Citta’s question, makes him appear to be harassing them. I shall save the situation by answering his question.” So, he went near the elder and said: “Venerable sir, may I be allowed to answer the question by Citta.” And the elder gave him permission to do so. Then, Ven. Isidatta returned to his seat and said to Citta: “Householder, you asked the question: “‘Diversity of elements,’ ‘diversity of elements,’ has been said; to what extent is there a diversity of elements?”
“Yes, venerable sir, that is so,” replied Citta.
“Householder, as taught by the Fortunate One there are various elements, such as the eye-element (cakkhu-dhātu), the element of visual object (rūpa-dhātu), the eye-consciousness element (cakkhu-viññāṇa-dhātu) … the mind-element (mano-dhātu), the element of thought (dhamma-dhātu), the mind-consciousness element (mano-viññāṇa-dhātu). Householder, these are the various elements (dhātu-nānatta), as taught by the Fortunate One.”
Citta was satisfied with the answer given by Ven. Isidatta and personally attended to him at the food offering. When, after finishing the meal, the monastics returned to monastery, the elder said to Ven. Isidatta: “Friend Isidatta, you perceived the problem well. I have no such perception; therefore, friend Isidatta, when similar questions are asked of us, you may do the answering.”
Personality View
[The Second Discourse by Isidatta (Dutiya-isidatta-sutta, SN 41.3).]
On another occasion, when Citta the householder was making an offering of food to the Saṅgha in his residence, before serving the food he put this question to the elder: “Is the world permanent or is it impermanent?” The question is characteristic of wrong views, and implies the arising or otherwise of such a view. As in the previous case, the elder did not answer although he knew it. When he kept silence for three repeated questionings by Citta, Ven. Isidatta obtained the elder’s permission to answer and replied to him: “When there is the erroneous concept regarding the present
Citta pursued the problem with questions as to how the erroneous concept regarding the present body of five aggregates arises, and how that concept does not arise. Ven. Isidatta gave analytical answers to his satisfaction. For the complete set of questions and answers the reader may read the complete Second Discourse to Isidatta (Dutiya-isidatta-sutta, SN 41.3).
After that a conversation between Citta and Ven. Isidatta took place as follows:
Citta: “From which place do you come, venerable sir?”
Isidatta: “I come from Avanti country.”
Citta: “Venerable sir, in Avanti country there is a friend of mine, whom I have never met, by the name of Isidatta who had become a monastic. Have you met him, venerable sir?”
Isidatta: “Yes, I have, householder.”
Citta: “Venerable sir, where is that monastic now?”
Ven. Isidatta did not give a reply.
Citta: “Venerable sir, are you my friend whom I had never seen?”
Isidatta: “Yes, householder.”
Citta: “Venerable sir, may Ven. Isidatta be pleased to stay in Macchikāsaṇḍa. The Ambāṭaka monastery is pleasant to live in. I will see to all the four requisites, robes, alms food, dwelling and medicines.”
Isidatta: “Householder, you speak well.”
Ven. Isidatta said so merely to express his appreciation of the donation, but he did not say so with the intention of accepting the donation of any of the four requisites.
Citta was delighted with the answer given by Ven. Isidatta and personally attended on Ven. Isidatta in making offerings of alms food. When the monastics returned to the monastery the elder spoke to Ven. Isidatta in the same words as he did previously on the occasion of the First Discourse by Isidatta.
Then Ven. Isidatta considered that after revealing his identity as an unseen friend of Citta before becoming a monastic, it would not be proper for him to stay in the monastery donated by Citta. So after tidying up his living quarters and the monastery, he took his alms bowl and double robe and left the monastery for good, never to return to the town of Macchikāsaṇḍa.
Ven. Mahaka
[The Discourse on the Miracles of Mahaka (Mahaka-pāṭihāriya-sutta, SN 41.4).]
At one time, many monastics were living in the Ambāṭaka monastery, which was donated by Citta the householder, in Macchikāsaṇḍa. Then Citta went to the monastery and after paying respects to the Saṅgha, he invited them to his farmyard the next day, where his cows were kept. On the following day, the Saṅgha went to his farmyard and sat in the seats prepared for them. Then the householder personally offered milk rice to the Saṅgha.
He was served the milk rice in a gold vessel by his servants at the same time the Saṅgha were being served. As he was accompanying the Saṅgha, after the meal, to the monastery, he gave orders to his servants to make offerings of the remaining milk rice to suitable people. Then he accompanied the Saṅgha to their monastery.
It was scorching hot when the Saṅgha left the householder’s farmyard. Walking in the hot sun, a rich meal was a rather inconvenient thing for the Saṅgha. Then Ven. Mahaka, the junior-most monastic, said to the senior-most monastic: “Elder, would a cool breeze in an overcast-sky with slight rain drops be convenient for everyone?” And the elder replied: “Friend Mahaka, a cool breeze in an overcast sky with slight rain drops would be convenient for everyone.”
Citta noted this event as a marvellous power possessed by the junior monastic. When they arrived at the monastery, Ven. Mahaka said to the elder: “Elder, is that enough?” And the elder replied: “Friend Mahaka, that is enough. Friend Mahaka, that is something done well that deserves reverence.” After this recognition of Ven. Mahaka’s powers, all the monastics returned to their respective dwelling places within the monastery complex.
Then Citta requested Ven. Mahaka to display his miraculous powers. Ven. Mahaka said: “In that case, householder, spread your cloak at the door-step to my monastery. Put a pile of grass from the bundle of grass on the cloak.” Citta did as was instructed by Ven. Mahaka. Then Ven. Mahaka entered the monastery, bolted the door from inside and sent out flames through the keyhole and through the edges of the door. The flames burned up the grass but the cloak remained unburnt. Then Citta picked up his cloak and, awestruck with goose-flesh appearing on his skin, he sat in a suitable place.
Thereafter, Ven. Mahaka came out of the monastery and said to Citta: “Householder, is that enough?” Citta replied: “Ven. Mahaka, that is enough. Ven. Mahaka, that is something accomplished. Ven. Mahaka, that deserves reverence. Venerable sir, may Ven. Mahaka be pleased to stay in Macchikāsaṇḍa. The Ambāṭaka monastery is pleasant to live in. I will see to the four requisites of robes, alms food, dwelling, medicines.”
Ven. Mahaka said: “Householder, you say what is good.”
However, Ven. Mahaka considered that it would not be proper for him to stay at the Ambāṭaka monastery. So after tidying up his living quarters and the monastery, he took his alms bowl and upper robe and left the monastery for good.
In the above two discourses, Citta the householder had great reverence and admiration for Ven. Isidatta and Ven. Mahaka in donating his monastic complex to the two monastics. However, from the point of view of the monastics, the four requisites they were donated were flawed because they amounted to rewards for their actions; Isidatta for expounding the Dhamma, and Mahaka for displaying miraculous power. Hence, out of regard for the monastic rules of conduct, they left the place for good. The commentary and the sub-commentary are silent on this point.
We have chosen these three discourses (sutta), the two about Ven. Isidatta and the one about Ven. Mahaka as examples of how Citta the householder cherished the Dhamma. The reader is advised to go through the rest of the discourses in the Thematic Discourses concerning Citta (Citta-saṁyutta, SN 41).
A Brief Story of Ven. Sudhamma
The following is mentioned in the commentary on the Collection of the Numerical Discourses (Aṅguttara-nikāya). For details refer to the commentary on the Dhamma Verses (Dhammapada, Dhp 73-74).
One day, the two chief disciples, accompanied by 1,000 monastic disciples, visited the Ambāṭaka monastery. At that time, Ven. Sudhamma was the Abbot of the monastery. Citta the householder, supporter of the monastery, made magnificent preparations to honour the visiting Saṅgha without consulting Ven. Sudhamma. Ven. Sudhamma took exception to it and remarked: “There is one thing missing in this lavish array of offerings and that is sesame cake.” This was an innuendo to belittle Citta, whose family, in the earlier generation, were sellers of sesame cakes.
Citta made a suitably rude response in vulgar language to the sarcastic remark of the Abbot, who was touched to the quick and took the matter to the Buddha. After listening to the Buddha’s admonition, the Abbot, Ven. Sudhamma, made amends to Citta. Then, staying at the Ambāṭaka monastery, and practicing the Dhamma, Ven. Sudhamma gained insight and became an Arahat.
Citta’s Pilgrimage to the Buddha
The following account is also taken from the commentary on the commentary on the Dhamma Verses (Dhammapada, Dhp 73-74).
When Ven. Sudhamma became an Arahat, Citta the householder reflected thus: “I have become a Non-returner. But the stages of Awakening from Stream-entry (Sotāpatti-phala) to Non-returning (Anāgāmi-phala) had been attained without even meeting the Buddha. It behoves me to go and meet him now.”
He had 500 carts fully laden with provisions, such as sesame, rice, ghee, molasses, honey, clothing, etc., for the long journey to Sāvatthī. He made a public invitation to the populace in Macchikāsaṇḍa that anyone, male or female monastic, male or female lay disciple, might, if they wished, join him on a pilgrimage to the Buddha and that he would see to every need of the pilgrims. And, in response to his invitation, there were 500 monks, 500 nuns, 500 male lay disciples and 500 female lay disciples who joined him on the pilgrimage.
The 2,000 pilgrims who joined Citta plus the 1,000 of his entourage, totalling 3,000, were well provided for the 30-league journey. However, at every league of his journey, on the way Devas welcomed them with temporary shelter and celestial food, such as gruel, edibles, cooked rice and beverages and every one of the 3,000 pilgrims was attended on to his satisfaction.
By travelling a league a day, meeting with the Devas’ hospitality at every stop, the pilgrims reached Sāvatthī after a month. The provisions carried in his 500 carts were not used. They even had surfeit of provisions which were offered by the Devas and human beings along the way, and which they donated to other persons.
On the day when the pilgrims were due to arrive in Sāvatthī, the Buddha said to Ven. Ānanda: “Ānanda, this evening Citta the householder, accompanied by 500 lay disciples, will be paying homage to me.” Ānanda asked: “Venerable sir, will miracles happen then?”
“Yes, Ānanda, there will be miracles.”
“In what manner will they happen, venerable sir?”
“Ānanda, when he comes to me, there will rain a thick floral tribute of five hues that will rise knee-deep over an area of fourteen acres.”
This dialogue between the Buddha and Ven. Ānanda aroused the curiosity of the citizens of Sāvatthī. People passed on the exciting news of Citta’s arrival, saying: “A person of great past merit by the name of Citta the householder is coming to town. Miracles are going to happen! He is arriving today! We will not miss the opportunity of seeing such a great person.” With presents ready, they awaited on both sides of the road for the visitor and his friends.
When the pilgrim party arrived near the Jetavana monastery, the 1,000 monastics of the party went first. Citta told the 500 female lay disciples to stay behind, and follow later; and he went to the Buddha accompanied by 500 male lay disciples.
It should be noted that the disciples paying homage to the Buddha were not an unruly crowd but well-disciplined; whether sitting or standing, they left a passageway for the Buddha to go to his raised platform, and they would remain motionless and silent on either side of the aisle.
Citta then approached the aisle between the huge gathering of devotees. Whichever direction the noble disciple, who had been established in the fruition of the three lower paths glanced, the people murmured: “That is Citta the householder!” He became a thrilling object in that big gathering. Citta drew close to the Buddha and he was enveloped by the six Buddha-radiances. He stroked the Buddha’s ankles with great reverence and vigour and then the floral tribute of five colours, described earlier, rained down. People cheered enthusiastically loud and long.
Citta spent one whole month in close attendance on the Buddha. During that time, he
At the end of one month, Citta made obeisance to the Buddha and said: “Venerable sir, I came with the intention of making offerings of my own property to the Fortunate One. I spent one month on the way and another month here in the Jetavana monastery. Still I have had no opportunity to offer my own property for I have been blessed with all sorts of gifts from Devas and humans. It would seem that even if I were to stay here a year, I still may not have the chance to make offerings of my own property. It is my wish to deposit all the property I have brought here in this monastery for the benefit of the Saṅgha. May the Fortunate One be pleased to show me the place to do so.”
The Buddha asked Ven. Ānanda to find a suitable place for Citta to leave the 500 cart loads of provisions which were then offered to the Saṅgha. Then Citta returned to Macchikāsaṇḍa with the 500 empty carts, people and Devas, seeing the empty carts, remarked in mild rebuke: “Citta, have you done such deeds in the past as would lead to your going about with empty carts?” Then they loaded his empty carts to the full with the seven kinds of treasures. Citta also received sufficient gifts of all kinds, with which he catered to the needs of the pilgrims till he reached Macchikāsaṇḍa in ease and comfort.
Ven. Ānanda paid respects to the Buddha and said: “Venerable sir, Citta the householder took one month coming to Sāvatthī, and spent another month at the Jetavana monastery. During this period, he had made great offerings with gifts received from Devas and humans. He had emptied his 500 carts of all provisions which he had brought, and was returning home with empty carts. However, people and Devas who saw the empty carts said in mild rebuke: ‘Citta, have you done such deeds in the past as would lead to your going about with empty carts?’ And they are said to have filled Citta’s 500 carts with the seven kinds of treasures. And Citta is said to have returned home comfortably, looking after the needs of his companions with gifts received from Devas and humans.
Venerable sir, may I be allowed to ask a question: Does Citta meet with such abundance of honour and tribute only because he was on a pilgrimage to the Buddha? Would he meet the same kind of honour and tribute if he were to go elsewhere?”
The Buddha said to Ven. Ānanda: “Ānanda, Citta the householder will receive the same kind of honour and tributes whether he comes to me or goes elsewhere. This is indeed so, Ānanda, because Citta the householder is one who has firm conviction about productive deeds (kamma) and their consequences, both in the mundane aspect and the supermundane aspect. Further, he is fully convinced about the supermundane benefits that the Three Treasures are capable of. For a person of such a nature, honour and tribute lines his path wherever he goes.” The Buddha further uttered this verse, which is translated in prose (Dhp 303):
Ānanda, the noble disciple who is endowed with conviction regarding the mundane and the supermundane aspects of one’s own actions and morality, and is possessed of following and wealth, is held in reverence by men and Devas wherever he goes.
By the end of the discourse many hearers attained path-knowledge, such as Stream-entry, etc.
Foremost Title Achieved
From that time onwards, Citta the householder went about accompanied by 500 noble lay disciples. On one occasion, when the Buddha was naming distinguished lay disciples according to their merit, he declared, with reference to the discourses made by
Etad-aggaṁ bhikkhave mama sāvakānaṁ upāsakānaṁ
Dhamma-kathikānaṁ yad-idaṁ Citto gahapati Macchikāsaṇḍiko.
Monastics, among my lay disciples who are exponents of the Dhamma, Citta the Householder, of Macchikāsaṇḍa is the foremost.
The proficiency of Citta in expounding the Dhamma may be gleaned from the Discourse about the Fetters (Saṁyojana-sutta, SN 41.1), and the First Discourse concerning Kāmabhū (Paṭhama-kāmabhū-sutta, SN 41.5).
Seeing the Sick
[The following is based on the Discourse about Seeing the Sick (Gilāna-dassana-sutta, SN 41.10), and its commentary.]
As a Non-returner (Anāgāmī) who was the foremost expounder of the Dhamma among lay disciples, Citta the householder gave a discourse even on his deathbed.
When Citta was terminally ill many Devas who were guardians of his premises, guardians of the forest, guardians of certain trees and guardians who had power over herbs and trees, being of huge proportions, assembled before him and said to him: “Householder, now make a wish saying: ‘May I be reborn as a Universal Monarch when I die.’ ” Citta replied to them: “Being a Universal Monarch is impermanent in nature, unstable in nature. It is something that one must leave behind at last.”
His relatives and friends by his bedside thought he was uttering those strange words in a fit of delirium and said to him: “Lord, be careful; do not talk absent-mindedly.”
Citta asked them: “You say: ‘Lord be careful; do not talk absent-mindedly.’ With respect to what words of mine do you say so?” And the relatives and friends said: “Lord, you were saying: ‘Being a Universal Monarch is impermanent in nature, unstable in nature. It is something that one must leave behind at last.’ ”
Citta then said to them: “Men, Devas who are guardians of my premises, guardians of the forest, guardians of trees, guardians who have power over herbs and trees, came and said to me: ‘Householder, now make a wish saying: “May I be reborn as the Universal Monarch when I die.” ’ So I told them: ‘Being a Universal Monarch is impermanent in nature, unstable in nature. It is something ones must leave behind at last.’ I was not saying these words absent mindedly.”
Thereupon Citta’s friend and relatives asked him: “Lord, what advantages did these Devas see in advising you to wish for rebirth as Universal Monarch?”
Citta replied: “Men, these Devas thought: ‘This householder Citta has morality, has clean conduct, if he would wish for it he could easily have his wish fulfilled. One who is righteous can see benefits accruing to the righteous.’ This was the advantage they saw in advising me to wish for rebirth as a Universal Monarch. Thus, I replied to them: ‘Being a Universal Monarch is impermanent in nature, unstable in nature. It is something one must leave behind at last.’ I was not saying these words absent-mindedly.”
The friends and relatives of Citta then asked him again: “In that case, Lord, give us some admonition.” And Citta gave his last discourse thus: “In that case, friend and relatives, you should practise with the resolve: We will have perfect confidence in the Buddha, reflecting that:
1. The Buddha is worthy of homage by the greatest of humans, Devas and Brahmas.
2. The Buddha knows all things fundamentally and truly by his own perfect wisdom.
3. The Buddha is endowed with supreme knowledge and good conduct.
4. The Buddha speaks only what is beneficial and true.
5. The Buddha knows the three worlds.
6. The Buddha is incomparable in taming those who deserve to be tamed.
7. The Buddha is the teacher of Devas and humans.
8. The Buddha makes known the four noble truths.
9. The Buddha is endowed with the six great qualities of glory.
We will have perfect confidence in the Dhamma reflecting that:
1. The Dhamma of the Fortunate One is well expounded.
2. Its truths are evident.
3. It is not delayed in its results.
4. It can stand investigation.
5. It is worthy of being perpetually borne in mind.
6. Its truths can be realized by the noble ones individually by their own effort and practice.
We will have perfect confidence in the Saṅgha reflecting that:
1. The eight categories of noble disciples of the Fortunate One, the Saṅgha, are endowed with noble practice.
2. They are endowed with straightforward uprightness.
3. They are endowed with right conduct.
4. They are endowed with correctness in practice deserving reverence. Being thus endowed with these four attributes.
5. The eight categories of noble disciples of the Fortunate One consisting of four pairs are worthy of receiving offerings brought even from afar.
6. They are worthy of receiving offerings specially set aside for guests.
7. They are worthy of receiving offerings made for the sake of acquiring great merit for the hereafter.
8. They are worthy of receiving respect.
9. They are an incomparably fertile field for all to sow the seed of merit.
And also you should practice with the resolve: ‘We shall always lay everything we have at the disposal of recipients who have morality and who conduct themselves well.’ ”
Citta the householder then made his friends and relatives established in paying reverence to the Buddha, the Dhamma and the Saṅgha and in generosity. With these last words he expired.
The scriptures do not specifically say in which realm Citta the householder was reborn, but since he was a Non-returner (Anāgāmī), he was presumed to be reborn in one of the fifteen Brahma realms of the form realm outside of the formless realm, most probably in the Pure Abodes (Suddhāvāsa).