(Both Anathapindika and Citta are
termed as gahapati, the English rendering being 'Householders'. In
Myanmar renderings, Anathapindika is usually termed as 'thuthay' whereas Citta
is usually rendered as 'thukywe' Both these Myanmar terms are synonymous)
(a) The past aspiration
of the Householder.
The Future-Citta, the
Householder, was born into a worthy family in the city of Hamsavati during the
time of Padumuttara Buddha. On one occasion, while listening to the Buddha's
discourse, he saw a certain disciple being named by the Buddha as the foremost
in expounding the Doctrine The worthy man aspired to that distinction. After
making an extraordinary offering, he expressed his wish that at some future
existence he be designated by a Buddha as the foremost disciple in expounding
the Doctrine
In his existence as son of a
hunter.
That worthy man fared in the deva
realm and the human realm for a hundred thousand world-cycles. During the time
of Kassapa Buddha 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 bhikkhu sitting, with his
head covered with his robe of dirt-rags, on a rock platform inside a natural
cavern. He thought that must be a bhikkhu meditating. He hurried home and had
two pots cooked simultaneously, one in which rice was boiled, the other, meat.
When the rice and the meat had
been cooked he saw two bhikkhus coming 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 offerees
seated, he left his family to see to the service of alms-food while he hurried
back to the forest to offer the alms-food to the meditating bhikkhu. He carried
the rice and the meat in a pot properly covered up with banana leaves. On the
way he gathered various kinds of flowers and packed them in some leaves. He
went to the bhikkhu in the cavern, filled his alms-bowl with the alms-food,
offered it and the flowers to the bhikkhu reverentially.
Then he sat in a suitable place
and said to the bhikkhu, "Just as this offering of delicious food and
flowers makes me very glad, may I, in the future existences in the course of
samsara be blessed with all kinds of gifts; may flowers of five hues
shower down on me!" The bhikkhu saw that the donor was destined to gain
sufficient merit leading to wining of magga phala and taught him in
detail the method of contemplating the thirty-two aspects of parts of the body.
That son of the hunter 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.
(b) Discipleship in his
last existence.
That worthy man fared in the
fortunate destinations through out the world-cycle that intervened the
appearance of the two Buddhas, and during the time of Gotama Buddha he was
reborn as the son of the Rich Man in the town of Macchikasanda in the Province
of Magadha. At the time of his birth flowers of five hues rained down over the
whole town up to 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
got married and at the death of his father he succeeded to the office of the
Rich Man of Macchikasanda. At that time the Venerable Mahanama, one of the
Group of Five Ascetics came to Macchikasanda. Citta, the Householder was full
of reverential adoration for the Venerable Mahanama for his serenity. He took
the alms-bowl of the Venerable one, and invited him to his house for offering
alms-food. After the Venerable one had finished his meal, Citta the Householder
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. The Venerable
Mahanama consented out of compassion, and seeing that the householder was
destined to acquire sufficient merit leading to attainment of magga phala,
used to discourse to him extensively on the six internal sense-bases and
the six external sense-bases i.e., sense-objects. This subject was taught to
Citta because he was a person of middling intelligence, majjhumpuggala.
As Citta the Householder had in
his past existences cultivated Insight into the impermanence, woefulness
(dukkha) and unsubstantiality of mind and matter which are conditioned
phenomena, his present efforts at Insight-meditation led him to the
Enlightenment stage of Never-Returner (Anagami). (It is not mentioned in
the scriptures by which method of meditation be attained Anagami phala.
However, considering his training, it might be assumed that he won Path
Knowledge by meditating on the Sense-bases.)
[ Incidentally, the difference in
the attainments between Citta and Anathapindika should be noted here.
Anithapindika the Householder, donor of the Jetavana monastery in Savatthi was
a Stream-Enterer who delighted in charity, Dana bhirata. Citta the
Householder, donor of the Ambataka monastery in Macchikasanda, was a
Never-Returner who delighted in charity as well as in the Dhamma-Dana
bhirata, Dhammabhirata. ]
Householder Citta's delight in
charity and in the Dhamma:
A few instances:
A few instances of Citta's
natural delight in charity and in the Dhamma are mentioned here as recorded in
the Citta Samyutta.
The first Isidatta Sutta.
At one time many bhikkhus were
living at the Ambataka monastery donated by Citta the Householder in
Macchikasanda. One day Citta went to the monastery and after making obeisance
to the bhikkhu elders invited them to an offering of food at his home the next
day. When the bhikkhu elders got seated at the prepared seats the next day
Citta the Householder made obeisance, sat in a suitable place, and said to the
Venerable Thera, the senior most bhikkhu present there. "Venerable Sir,
'Diversity of Elements', 'Diversity of Elements', Dhatu Nanattam it has
been said. To what extent are there the diversity of Elements as taught by the
Bhagava"
The Venerable Thera knew the
answer but he was diffident to give a reply to the question, and the Venerable
Thera remained silent. For a third time too the Venerable One kept his silence.
Then the Venerable Isidatta, the
junior most bhikkhu among the bhikkhus present, thought, "bhikkhu elder
Thera does not answer the question, nor ask another bhikkhu to answer. The
Samgha by not answering to Citta's question, makes Citta appear as harassing. I
shall save the situation by answering the Householder's question." He went
near the Venerable Thera and said "Venerable Sir, may I be allowed to
answer the question put by Citta." And the Venerable Thera gave him
permission to do so. Then the Venerable Isidatta returned to his seat and said
to Citta the Householder: "Householder, you asked the question, 'Venerable
Thera, 'Diversity of Elements.' Diversity of Elements', it has been said. To
what extent are there the Diversity of Elements?"
"Yes, Venerable Sir, that is
so" replied Citta. "Householder, as taught by the Bhagava there are
various Elements such as:
Eye-element, (Cakkhu Dhatu)
Element of visual object, (Rupa Dhatu), Eye-consciousness element; (Cakkhu
Vinnana Dhatu); Ear-element (Sota Dhatu), Element of sound (Sadda Dhatu),
Ear-consciousness element (Sota Vinnana Dhatu), .. . p... Mind- Element (Mano
Dhatu), Element of phenomena (dhamma Dhatu), Mind-consciousness element
(Mano Vinnana Dhatu). Householder, these are the various Elements, Nanatta
Dhatu as taught by the Bhagava."
Citta the Householder was
satisfied with the answer given by the Venerable Isidatta and personally
attended on the Venerable One at the food offering. When, after finishing the
meal, the bhikkhus returned to monastery, the Venerable Thera said to the
Venerable 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."
The second Isidatta sutta.
On another occasion when Citta
the Householder was making an offering of food to the Samgha at his place
before serving the food he put this question to the Venerable Thera: "Is
the world permanent or is it impermanent?" The question is characteristic
of wrong views, and implies the arising or otherwise of such view. As in the
previous case, the Venerable Thera did not answer although he knew it. When he
kept his silence for three repeated questionings by the Householder the
Venerable Isidatta obtained the elder Thera's permission to answer and replied
to the questioner: "When there is the erroneous concept regarding the
present body or the five aggregates, Sakkaya ditthi, wrong views arise;
when there is no erroneous concept regarding the five aggregates wrong views do
not arise."
Citta the Householder pursued the
problem with questions as to how the erroneous concept regarding the present
body of five aggregates arise, and how that concept does not arise. The
Venerable Isidatta gave analytical answers to the satisfaction of the
Householder (For the complete set of questions and answers the reader may see
'The Second Isidatta sutta, 1 — Citta Samyuta, Salayatana
Samyuta.)
After that a conversation between
Citta and the Venerable 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 county there is a friend of mine, whom I have never met, by the name of
Isidatta who had turned bhikkhu. Have you met him, Venerable Sir?"
(Isidatta) "Yes, I have,
Householder"
(Citta:) "Venerable Sir,
where is that bhikkhu now?"
The Venerable 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
the Venerable Isidatta be pleased to stay in Macchikasanda. The Ambataka
monastery is pleasant to live in. I will see to all the four requisites (robes,
alms-food, dwelling, medicines)."
(Isidatta) "Householder, you
speak well (You say what is good.)" (The Venerable Isidatta said so merely
to express his appreciation of the donation, but he did not say so with the
intention of accepting the donation in any of the four requisites.)
Citta the Householder was
delighted with the answer given by the Venerable Isidatta and personally
attended on the Venerable one in making offering of alms-food. When the
bhikkhus got back to the monastery, the Venerable Thera said to the Venerable
Isidatta in the same words as he did previously (on the occasion of the First
Isidatta Sutta.)
Then the Venerable Isidatta
considered that after revealing his identify as an unseen friend of Citta the
Householder before turning bhikkhu, it would not be proper for him to stay in
the monastery donated by the Householder. So after tidying up his living
quarters and the monastery he took his alms-bowl and great robe and left the
monastery for good, never to return to the town of Macchikasanda.
At one time many bhikkhus are
living at the Ambataka monastery donated by Citta the Householder in
Macchikasanda. Then Citta the Householder went to the monastery and after
paying respects to the Samgha he invited them to his farmyard the next day
where his cows were kept. On the following day the Samgha came to his farmyard
and sat in the seats prepared for them. Then the Householder personally offered
milk-rice to the Samgha.
He was served the milk-rice in a
gold vessel by his servants at the same time the Samgha were being served. For
he was accompanying the Samgha after the meal to the monastery, he gave orders
to his servants to make offerings of remaining milk-rice to suitable offerees.
Then he accompanied the Samgha to their monastery.
It was scorching hot when the
Samgha left the Householder farmyard. Walking in the hot sun a rich meal was a
rather inconvenient thing for the Samgha. Then the Venerable Mahaka, the
juniormost bhikkhu, said to the Venerable Thera, the seniormost bhikkhu,
"Venerable Thera, would a cool breeze in an overcast-sky with slight rain
drops he convenient for everyone?" And the Venerable Thera replied,
"Friend Mahaka, a cool breeze in an overcast sky with slight rain drops
would be convenient for everyone." Thereupon the Venerable Mahaka, by his
powers, changed the weather, letting the cool breeze blow in an overcast sky
with slight rain drops.
Citta the Householder noted this
event as a marvellous power possessed by the junior bhikkhu. When they got to
the monastery the Venerable Mahaka said to the Venerable Thera, "Venerable
Thera, is that enough?" And the Venerable Thera replied, "Friend
Mahaka, that is enough, Friend Mahaka, that is something done well, friend
Mahaka, that deserves reverence." After this recognition of the Venerable
Mahaka's powers, all the bhikkhus returned to their respective dwelling places
(within the monastery complex)
Then, Citta the Householder
requested the Venerable Mahaka to display his miraculous powers. The Venerable
One 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." The Householder did as was required of him. Then the Venerable
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 the Householder picked up his
cloak and, awe-struck and gooseflash forming on his skin, he sat in a suitable
place.
Thereafter, the Venerable Mahaka
came out of the monastery said to Citta the Householder, "Householder, is
that enough?" Citta replied, "Venerable Mahaka, that is enough.
Venerable Mahaka, that is something accomplished. Venerable Mahaka, that
deserves reverence. "Venerable Mahaka, may the Venerable Mahaka be pleased
to stay in Macchikasanda. The Ambataka monastery is pleasant to live in. I will
see to the four requisites (robes, alms-food, dwelling, medicines)"
The Venerable Mahaka said,
"Householder, you say what is good."
However, Venerable Mahaka
considered that it would not be proper for him to stay at the Ambataka
monastery. So after tidying up his living quarters and the monastery, he took
his alms-bowl and big robe and left the place for good.
[ In the above two suttas, Citta
the Householder had great reverence and admiration for the Venerable Isidatta
and the Venerable Mahaka in donating his monastic complex to the two bhikkhus.
However, from the point of view of the bhikkhus, the four requisites they had
been donated with 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 bhikkhu 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 suttas,
the two Isidatta suttas and the Mahakapatihariya as examples of
how Citta the Householder cherished the Dhamma The reader is earnestly advised
to go through the suttas in the Citta Samyutta, Salayatana Samyutta .]
One day the two Chief Disciples
accompanied by a thousand bhikkhu disciples paid a visit to the Ambataka
monastery. (At that time the Venerable Sudhamma was the Abbot of the
monastery.) Citta the Householder, donor of the monastery, made magnificent
preparations to honour the visiting Samgha (without consulting the Venerable
Sudhamma). The Venerable Sudhamma took exception to it and remarked,
"There is one thing missing in this lavish array of offerings and that is
sesamum cake." This was an innuendo to belittle Citta the Householder
whose family in the earlier generation consisted of a seller of sesamum 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 Bhagava. After listening to the
Bhagava's admonition, the Abbot Venerable Suddhamma made amends to Citta the
Householder. Then, staying at the Ambataka monastery, and practising the
Dhamma, the Venerable Sudhamma gained Insight and attained Arahatship (This is
as mentioned in the Commentary on the Anguttara Nikaya For details see
the Commentary on the Dhammapada, Book One, and Vinaya Culavagga, 4-
Patisaraniya kamma.)
Citta's Pilgrimage to the
Buddha.
(The following account is taken
from the Commentary on the Dhammapada.)
When the Venerable Sudhamma
attained Arahatship Citta the Householder reflected thus "I have become a
Never-Returner. But my stages of Enlightenment from Sotapatti phala to
Anagami phala had been attained without even meeting with the Bhagava.
It behoves me to go and see the Buddha now." He had five hundred carts
fully laden with provisions such as sesamum, rice, ghee, molasses, honey,
clothing, etc., for the long journey to Savatthi. He made a public invitation
to the populace in Macchikasanda that anyone, bhikkhu, bhikkhuni, lay disciple
or lay female 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 five hundred bhikkhus, five hundred bhikkhunis, five
hundred lay disciples and five hundred lay female disciples who joined him on
the pilgrimage.
The two thousand pilgrims who
joined Citta the Householder plus the one thousand of his entourage, totalling
three thousand, were well provided for the thirty-yojana journey. However, at
every yojana of his camping on the way devas welcomed them with temporary
shelter and celestial food such as gruel, eatables, cooked rice and beverages
and every one of the three thousand pilgrims was attended on to his
satisfaction.
By travelling a yojana a day,
meeting with the devas' hospitality at every step, the pilgrims reached
Savatthi after a month. The provisions carried along in five hundred carts
remained intact. They even had surfeit of provisions offered by the devas and
human beings along the way which they donated to other persons
On the day when the pilgrims were
due to arrive in Savatthi the Buddha said to the Venerable Ananda.
"Ananda, this evening Citta the Householder accompanied by five hundred
lay disciples will be paying homage to me."
Ananda asked, "Venerable
Sir, are there miracles to happen then?"
"Yes, Ananda, there will be
miracles"
"In what manner will they
happen, Venerable Sir?"
"Ananda, when he comes to
me, there will rain a thick floral tribute of five hues that will rise to
knee-deep over an area of eight karisas."( 1
karisa: a measure of land equivalent to 1.75 acres. )
This dialogue between Buddha and
the Venerable Ananda aroused the curiosity of the citizens of Savatthi. People
passed on the exciting news of Citta's arrival, saying, "A person of great
past merit by the name of Citta, a 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." They awaited on both sides of the road the
visitor and his friends were coming by, ready with presents.
When the pilgrim party got near
the Jetavana monastery the five hundred bhikkhus of the party came first. Citta
told the five hundred lay female disciples to stay behind, and follow later and
went to the Bhagava accompanied by five hundred lay disciples. (It should be
noted that disciples paying homage to the Buddha were not an unruly crowd but
well-disciplined; whether sitting or standing, they left a passage way for the
Buddha to come to his raised platform, and they would remain motionless and
silent on either side of the aisle.)
Citta the Householder now
approached the aisle between a huge gathering of devotees. Whichever direction
the Ariya disciple who had been established in the Fruition of the three lower
Paths glanced, the people murmured, "That is Citta the Householder!"
He made a thrilling object in that big gathering. Sutta the Householder drew
close to the Bhagava and he was enveloped by the six Buddha-rays. He stroke the
Bhagava ankles with great reverence and vigour and then the floral tribute of
five colours described earlier rained. People cheered enthusiastically loud and
long.
Citta the Householder spent one
whole month in close attendance on the Buddha During that time he made a
special request to the Buddha and the Samgha not to go out for alms-food, but
to accept his offerings at the monastery. All the pilgrims that had accompanied
him also were taken care of in every aspect. In this month-long stay at the
Jetavana monastery none of his original provisions needed to be used to feed
everyone, for devas and men made all sorts of gifts to Citta the Householder.
At the end of one month Citta the
Householder made obeisance to the Buddha and said "Venerable Sir, I came
with the intention of making offerings of my own property to the Bhagava. 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 men. 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 my property I have brought here
in this monastery for the benefit of the Samgha. May the Bhagava be pleased to
show me the place to do so.
The Buddha asked the Venerable
Ananda to find a suitable place for depositing Citta's provisions; there the
five-hundred cart-loads of provisions were deposited and offered to the Samgha:
Then Citta the Householder returned to Macchikasanda with the five hundred
empty carts, people and devas, seeing the empty carts, remarked in mild rebuke
"O, Citta, had 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
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
Macchikasanda in ease and comfort
The Venerable Ananda paid his
obeisance to the Bhagava and said:
"Venerable Sir, Citta the
Householder took one month coming to Savatthi, and spent another month at the
Jetavana monastery. During this period he had made great offerings with gifts
received from devas and men. He had emptied his five hundred carts of all
provisions he had brought, and he was returning to his place with empty
carts." However, people and devas who saw the empty carts said to them in
mild rebuke "Citta, you had done such deeds in the past as would lead to
your going about with empty carts7" And they are said to have
filled Citta's five hundred carts with seven kinds of treasures. And Citta is
said to get home comfortably, looking after the needs of his companions with
gifts received from devas and men.
"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 Bhagava said to the Venerable
Ananda: "Ananda, Citta the Householder will receive the same kind of
honour and tributes whether he comes to me or goes elsewhere. This is indeed
so, Ananda because Citta the Householder had been one who had firm conviction
about Kamma and its consequences both in the mundane aspect and the
Supramundane aspect. Further, he had been fully convinced about the
Supramundane benefits that the Triple Gem are capable of. For a person of such
nature honour and tribute lines his path wherever he goes.''
The Bhagava further uttered this
verse: (translation in prose):
"(Ananda,) the
Ariya disciple who is endowed with conviction (regarding the mundane and the
Supramundane 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" (Dh, V 303).
At the end of the discourse many
hearers attained Path-Knowledge such as Stream-Entry, etc.
(c) Citta designated as
the foremost lay disciple.
From that time onwards Citta the
Householder went about accompanied by five hundred Ariya lay disciples. On
another occasion when the Buddha conferred distinguished titles to lay
disciples according to their merit, he declared with reference to the
discourses made by Citta as recorded in the Cula vagga of Salayatana
samyutta:
"Bhikkhus, among my lay disciples who are exponents of the
Dhamma, Citta the Householder is the foremost"
(The proficiency of Citta in
expounding the Dhamma may be gleaned from Salyatana vagga Samyutta, 7- Citta
samyutta, 1- Samyojana Samyutta, and 5- Pathana kamabhu
sutta)
The Gilanadassana Sutta, an example of Householder
Citta's discourse given even on his deathbed.
As became an Anagami ariya
who was the foremost expounder of the Dhamma among lay disciples, Citta the
Householder gave a discourse even on his deathbed. This story is given in
Gilanadassana Samyutta in Citta Samyutta.
Once Citta the Householder was
terminally ill. Then many devas who were guardians of the Householder's
premises, guardians of the forest, guardians of certain trees and guardians who
had power over herbs and deified trees, (because of huge proportions),
assembled before him and said to him, "Householder, now make a wish
saying, 'May I be reborn as the Universal Monarch when I die". Citta the
Householder 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 the Householder said to
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 the Householder then said
to them, "O men, devas who are guardians of my premises, guardians of the
forest, guardians of trees, guardians who have power over herbs and defied
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
one must leave behind at last' I was' not saying these words
absent-mindedly"
Thereupon Citta's friend and
relatives said to him, "Lord, what advantages did these devas see in
advising you to wish for rebirth as Universal Monarch?"
Citta replied: "O men, those
devas thought, that 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 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 the Householder then asked him, "In that case, Lord, give us some
admonition" And Citta made 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 called Araham because he is worthy of
homage by the greatest of men, devas and brahmas;
2. The Buddha is called Sammasambuddha because he knows all things
fundamentally and truly by his own perfect wisdom;
3. The Buddha is called Vijjacaranasampanna because he is endowed
with supreme Knowledge and perfect practice of morality;
4. The Buddha is called Sugata because he speaks only what is
beneficial and true,
5. The Buddha is called Lokavidubecause he knows all the three
worlds;
6. The Buddha is called Annuttropurisa dammasarathi because he is
incomparable in taming those who deserve to be tamed;
7. The Buddha is called Satthadeva manussana because he is the
Teacher of devas and men;
8. The Buddha is called Buddha because he makes known the Four Ariya
Truths;
9. The Buddha is called Bhagavabecause he is endowed with the six
great qualities of glory.
'We will have perfect confidence
in the Dhamma reflecting that:
1. The Teaching of the Bhagavi, the Dhamma, is well expounded;
2. Its Truths are personally appreciable;
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 Ariyas individually by their own effort
and practice.
We will have perfect confidence
in the Samgha reflecting that:
1. The eight
categories of Ariya disciples of the Bhagava, the Samgha, are endowed with the
noble practice,
2. They are endowed with
straightforward uprightness;
3. They are endowed with right
conduct;
4. They are endowed with the
correctness in practice deserving reverence;
(Being thus endowed with these
four attributes-)
5. The eight categories of ariya
disciples of the Bhagava 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
obeisance;
9. They are the incomparable
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 to be at the disposal
of donees who have morality and who conduct themselves well.'
Citta the Householder then made
his friends and relatives to be established in the routine of paying reverence
to the Buddha, the Dhamma and the Samgha and in charity. With those last words
he expired.
(The scriptures do not
specifically say in which realm Citta the Householder was reborn, but since he
is an Anagami he is presumed to be reborn in one of the fifteen Brahma realms
of the Fine Material Sphere outside of the Non-material Sphere, most probably
in the Pure Abodes Suddha vasa Brahma realm)
(Here ends the story of Citta the Householder.)
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