Citta untranslated

Citta 01. (called Cittagahapati). A householder of Macchikāsaṇḍa, where he was Treasurer. He was later declared by the Buddha to be pre-eminent among laymen who preached the Dhamma (AN.i.26). On the day of his birth the whole city was covered knee-deep with flowers of various hues, hence his name.

When Mahā Nāma visited Macchikāsaṇḍa, Citta, pleased with his demeanour, invited him to his park, the Ambāṭakārāma, and built for him a monastery there. And there the Elder preached to Citta the Saḷāyatanavibhatti and Citta became an Anāgāmī. Thereafter many monks visited the Ambāṭakārāma and accepted Citta’s hospitality. Among them was Isidatta (q.v.), a former acquaintance of Citta, but Isidatta left when he found that his identity had been discovered. Mahā Nāma and Mahaka did likewise, after having performed miracles at the request of Citta.

The Cittasaṁyutta (SN.iv.282ff) contains a record of conversations between Citta and members of the Saṅgha, among whom, besides those already mentioned, were Kāmabhū and Godatta. Citta is also said to have had discussions with Nigaṇṭha Nātaputta and Acela Kassapa and to have refuted their views.

A Thera named Sudhamma was a permanent resident in the Ambāṭakārāma and was looked after by Citta. Once, when the two Chief Disciples and several other eminent Elders came to the Ambāṭakārāma, Citta invited first these and then Sudhamma; the latter, feeling slighted, blamed Citta beyond measure, but the Buddha, hearing of this, sent Sudhamma to ask for Citta’s pardon (Vin.ii.15ff; Dhp­a.ii.74f; for details see Sudhamma).

Some time later, Citta visited the Buddha. He was accompanied by two thousand others and took with him five hundred cartloads of offerings to the Buddha and the Saṅgha. As he fell at the feet of the Buddha, flowers of five hues showered from the sky and the Buddha preached to him the Saḷāyatanavibhatti. For a fortnight he continued distributing his gifts to the Saṅgha and the Devas filled his carts with all kinds of valuables (AN­a.i.210).

When Citta lay ill just before his death, Devas visited him and advised him to wish for kingship among them, but he refused to aspire to anything so impermanent, and instructed the Devas and his kinsfolk gathered round him, telling them of the Buddha and his teachings (SN.iv.302f). He is regarded as the ideal layman (e.g., at AN.i.88; ii.164; iii.451).

He owned a tributary village called Migapattaka (SN­a.iii.93).

In the time of Padumuttara Buddha, Citta conceived his desire to be placed first among laymen in the teaching of the Dhamma. In the time of Kassapa Buddha he was a huntsman. One day, seeing a monk in a glen, and being pleased thereat, he hurried home, prepared a meal and brought it to the monk, together with flowers he had gathered on the way. After the offering, he made a wish that he should never lack for tribute and that showers of flowers should fall on him. In the Deva-world he surpassed all others in his great beauty (AN­a.i.209). In the Bhisajātaka (Ja.iii.314), he is identified with the slave.

Though Citta was not an Arahant, he possessed the paṭisambhidā of a probationer (sekha). Vsm.442.

Citta 02. The Bodhisatta born as a Caṇḍāla. For details see the Cittasambhutajātaka (Ja 498).

Citta 03. Cittaka. A deer, brother of Rohanta, the Bodhisatta. He is identified with Ānanda. For details see the Rohantamigajātaka (Ja 501).

Citta 04. called Hatthirohaputta (Hatthisāriputta). A Thera, son of an elephant trainer, who, having entered the Saṅgha, studied under the Buddha and gained special proficiency in distinguishing subtle differences in the meanings of words. Six times he left the Saṅgha and six times returned. His last quarrel was with Mahā Koṭṭhita, who objected to his constant interruptions of the Elder’s discussions regarding the Abhidhamma (this incident is recorded at AN.iii.392ff).

It is said that in the time of Kassapa Buddha, Citta and a friend entered the Saṅgha (DN­a.ii.378f.; AN­a.ii.688). When the friend expressed a desire to return to household life, Citta encouraged him to do so, coveting his belongings. This was the reason for Citta’s inability to remain in the Saṅgha. He was a friend of Poṭṭhapāda, and when he had returned for the sixth time to a householder’s life, Poṭṭhapāda brought him to the Buddha. Citta listened to their conversation and asked questions regarding personality. At the end of the discourse (recounted in the Poṭṭhapādasutta) Citta once more joined the Saṅgha, never again to leave it, for he soon after became an Arahant (DN.i.199ff).

The Kuddālajātaka (Ja 70, Ja.i.311f) gives the circumstances in which he first joined the Saṅgha. He was a youth of good family at Sāvatthī. One day, while on his way home from ploughing, he received from the bowl of a certain Elder some rich and dainty food. In order to gain similar food for himself, he became a monk, but soon after, lust overcame him and he left the homeless life. Even after he became an Arahant his colleagues are said to have taunted him, asking when he would be leaving them, and it was only when the Buddha told them that such a time would never be were they satisfied.

The same story, except for certain details, is also found in the Dhammapada Commentary (Dhp­a.i.305ff), but there Citta is called Cittahattha, and a different explanation is given of his name: esa cittavasiko hutvā vicarati ti Cittahatthan-ti nāmaṁ kariṁsu. It is further stated that on the last occasion of his leaving home he saw his pregnant wife lying asleep and was so filled with revolt that he returned to the Saṅgha. He started forth at once, a yellow robe tied round his waist, and as he walked to the vihāra, he became a Sotāpanna. The monks were at first reluctant to re-ordain him, but his importunity was so great that they relented, and in a few days he became an Arahant.

Citta 05. One of the chief lay supporters of Sujāta Buddha. Bv.xiii.30.

Citta 06. A Thera of Ceylon. King Mahā Dāṭhika Mahā Nāga had a young and beautiful queen, named Damiḷadevī. One day, when she was worshipping at the Ambatthala at Cetiyagiri, Citta, who had joined the Saṅgha in his old age, fell in love with her and behaved as one mad, constantly repeating to himself “beautiful as Damiḷadevī.” Even when told of her death, which took place soon after, he refused to believe the news and continued as before; he became, therefore, known as Ummattaka Citta. AN­a.i.13.

Citta 07. A herdsman, servant of Dīghagāmaṇi. He was put to death by the brothers of Ummādacittā, because he refused to promise to kill Ummādacittā’s child should it be a boy. He was reborn as a Yakkha. See Cittarāja. Mahā Vaṁsa.ix.22f.; Mahāvaṁsaṭīkā.278.

Citta 08. A minister, spoken of as Citta Mahāmatta. He was very generous and kept in his house a gong, by sounding which monks could obtain the requisites at any time. Each day he spent sixty kahāpaṇas for the supply of medicines alone. Vibh­a.341.

Citta 09. A city where Maṅgala Buddha performed his Twin Miracle. Bv­a.119.

Cittā 01. One of the four wives of Māgha. Māgha and his companions erected a hall, and Cittā had a flower garden laid out close by wherein she grew every kind of flowering tree, shrub and creeper. As a result she was reborn in Tāvatiṁsa as Sakka’s consort, and the Cittalatāvana came into being for her pleasure. Dhp­a.i.269f; Ja.i.201f.

Cittā 02. A Therī. She was the daughter of a leading citizen of Rājagaha. Hearing the Buddha preach, she entered the Saṅgha under Pajāpatī Gotamī. In her old age she went to Gijjhakūṭa and there, after meditation, she attained Arahant-ship.

Ninety-four kappas ago she was a kinnarā on the bank of the Candabhāgā and there offered flowers to a Pacceka Buddha (Thīg.vs.27f.; Thīg­a.33f). She is probably identical with Nalamālikā of the Apadāna (ii.528f).

Cittā 03. One of the five queens of Okkāka. DN­a.i.278; Snp­a.i.352; Mhv­ṭ.131.

Cittā 04. See Ummādacittā.

Cittā 05. One of the chief lay women supporters of Sobhita Buddha. Bv.vii.23.

Cittā 06. A laywoman who was among the chief supporters of Sikhī Buddha. Bv.xxi.22.

Cittā 07. Daughter of the Madda king and wife of Sumitta, son of Sīhabāhu. Mhv­ṭ.269; Mhv.viii.7.