Linked Discourses with Citta the Householder

The Chapter with Citta

SN 41.1 The Fetter Saṁyojanasutta

At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove. Now at that time, after the meal, on return from almsround, several senior mendicants sat together in the pavilion and this discussion came up among them:

"Reverends, the 'fetter' and the 'things prone to being fettered': do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?"

Some senior mendicants answered like this: "Reverends, the 'fetter' and the 'things prone to being fettered': these things differ in both meaning and phrasing."

But some senior mendicants answered like this: "Reverends, the 'fetter' and the 'things prone to being fettered' mean the same thing; they differ only in the phrasing."

Now at that time the householder Citta had arrived at Migapathaka on some business. He heard about what those senior mendicants were discussing.

So he went up to them, bowed, sat down to one side, and said to them, "Sirs, I heard that you were discussing whether the 'fetter' and the 'things prone to being fettered' differ in both meaning and phrasing, or whether they mean the same thing, and differ only in the phrasing."

"That's right, householder."

"Sirs, the 'fetter' and the 'things prone to being fettered': these things differ in both meaning and phrasing.

Well then, sirs, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.

Suppose there was a black ox and a white ox yoked by a single harness or yoke. Would it be right to say that the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?"

"No, householder. The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox. The yoke there is the single harness or yoke that they're yoked by."

"In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them.

The ear ... nose ... tongue ... body ... mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them."

"You're fortunate, householder, so very fortunate, to traverse the Buddha's deep teachings with the eye of wisdom."

SN 41.2 Isidatta (1st) Paṭhamaisidattasutta

At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove.

Then Citta the householder went up to them, bowed, sat down to one side, and said to them, "Honorable Seniors, please accept my offering of tomorrow's meal."

They consented with silence. Knowing that the senior mendicants had consented, Citta got up from his seat, bowed, and respectfully circled them, keeping them on his right, before leaving.

Then when the night had passed, the senior mendicants robed up in the morning and, taking their bowls and robes, went to Citta's home, and sat down on the seats spread out.

Then Citta went up to them, bowed, sat down to one side, and asked the senior venerable, "Honorable Senior, they speak of 'the diversity of elements'. In what way did the Buddha speak of the diversity of elements?"

When he said this, the venerable senior kept silent.

For a second time ...

And for a third time, Citta asked him, "Honorable Senior, they speak of 'the diversity of elements'. In what way did the Buddha speak of the diversity of elements?"

And a second time and a third time the senior venerable kept silent.

Now at that time Venerable Isidatta was the most junior mendicant in that Saṅgha. He said to the senior venerable, "Honorable Senior, may I answer Citta's question?"

"Answer it, Reverend Isidatta."

"Householder, is this your question: 'They speak of "the diversity of elements". In what way did the Buddha speak of the diversity of elements?'"

"Yes, sir."

"This is the diversity of elements spoken of by the Buddha.

The eye element, the sights element, the eye consciousness element ...

The mind element, the idea element, the mind consciousness element.

This is how the Buddha spoke of the diversity of elements."

Then Citta, having approved and agreed with what Isidatta said, served and satisfied the senior mendicants with his own hands with delicious fresh and cooked foods. When the senior mendicants had eaten and washed their hands and bowls, they got up from their seats and left.

Then the senior venerable said to Venerable Isidatta, "Isidatta, it's good that you felt inspired to answer that question, because I didn't. So when a similar question comes up, you should also answer it as you feel inspired."

SN 41.3 With Isidatta (2nd) Dutiyaisidattasutta

At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove.

Then Citta the householder went up to them, bowed, sat down to one side, and said to them, "Honorable Seniors, please accept my offering of tomorrow's meal."

They consented with silence. Then, knowing that the senior mendicants had consented, Citta got up from his seat, bowed, and respectfully circled them, keeping them on his right, before leaving.

Then when the night had passed, the senior mendicants robed up in the morning and, taking their bowls and robes, went to Citta's home, and sat down on the seats spread out.

So he went up to them, bowed, sat down to one side, and said to the senior venerable:

"Honorable Senior, there are many different views that arise in the world. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. And also the sixty-two misconceptions spoken of in "The Divine Net". When what exists do these views come to be? When what doesn't exist do these views not come to be?"

When he said this, the venerable senior kept silent.

For a second time ...

And for a third time, Citta said to him:

"Honorable Senior, there are many different views that arise in the world. ... When what exists do these views come to be? When what doesn't exist do these views not come to be?"

And a second time and a third time the senior venerable kept silent.

Now at that time Venerable Isidatta was the most junior mendicant in that Saṅgha. He said to the venerable senior, "Honorable Senior, may I answer Citta's question?"

"Answer it, Reverend Isidatta."

"Householder, is this your question: 'There are many different views that arise in the world ... When what exists do these views come to be? When what doesn't exist do these views not come to be?'" "Yes, sir."

"Householder, there are many different views that arise in the world. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. And also the sixty-two misconceptions spoken of in "The Divine Net".

These views come to be when substantialist view exists. When substantialist view does not exist they do not come to be."

"But sir, how does substantialist view come about?"

"It's when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They've not seen true persons, and are neither skilled nor trained in the teaching of the true persons.

They regard form as self, self as having form, form in self, or self in form. They regard feeling ... perception ... choices ... consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

That's how substantialist view comes about."

"But sir, how does substantialist view not come about?"

"It's when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They've seen true persons, and are skilled and trained in the teaching of the true persons.

They don't regard form as self, self as having form, form in self, or self in form. They don't regard feeling ... perception ... choices ... consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

That's how substantialist view does not come about."

"Sir, where has Master Isidatta come from?"

"I come from Avanti, householder."

"Sir, there's a friend of mine called Isidatta who I've never met. He's gone forth from a good family in Avanti. Have you met him?"

"Yes, householder."

"Sir, where is that venerable now staying?" When he said this, Isidatta kept silent.

"Sir, are you that Isidatta?"

"Yes, householder."

"Sir, I hope Master Isidatta is happy here in Macchikāsaṇḍa, for the Wild Mango Grove is lovely. I'll make sure that Master Isidatta is provided with robes, almsfood, lodgings, and medicines and supplies for the sick."

"That's nice of you to say, householder."

Then Citta, having approved and agreed with what Isidatta said, served and satisfied the senior mendicants with his own hands with delicious fresh and cooked foods. When the senior mendicants had eaten and washed their hands and bowls, they got up from their seats and left.

Then the venerable senior said to Venerable Isidatta, "Isidatta, it's good that you felt inspired to answer that question, because I didn't. So when a similar question comes up, you should also answer it as you feel inspired."

But Isidatta set his lodgings in order and, taking his bowl and robe, left Macchikāsaṇḍa, never to return.

SN 41.4 Mahaka's Demonstration Mahakapāṭihāriyasutta

At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove.

Then Citta the householder went up to them, bowed, sat down to one side, and said to them, "Honorable Seniors, please accept my offering of tomorrow's meal in my barn."

They consented with silence. Then, knowing that the senior mendicants had consented, Citta got up from his seat, bowed, and respectfully circled them, keeping them on his right, before leaving.

Then when the night had passed, the senior mendicants robed up in the morning and, taking their bowls and robes, went to Citta's barn, and sat down on the seats spread out.

Then Citta served and satisfied the senior mendicants with his own hands with delicious milk-rice made with ghee. When the senior mendicants had eaten and washed their hands and bowls, they got up from their seats and left. Citta instructed that the remainder of the food be distributed, then followed behind the senior mendicants.

Now at that time the heat was sweltering. And those senior mendicants walked along as if their bodies were melting, as happens after a meal.

Now at that time Venerable Mahaka was the most junior mendicant in that Saṅgha. Then Venerable Mahaka said to the senior venerable, "Wouldn't it be nice, Honorable Senior, if a cool wind blew, a cloud canopy formed, and a gentle rain drizzled down?"

"It would indeed be nice, Reverend Mahaka." Then Mahaka used his psychic power to will that a cool wind would blow, a cloud canopy would form, and a gentle rain would drizzle down.

Then Citta thought, "The most junior mendicant in this Saṅgha has such psychic power!"

When they reached the monastery, Mahaka said to the senior venerable, "Honorable Senior, is that sufficient?"

"That's sufficient, Reverend Mahaka, you've done enough and offered enough." Then the senior mendicants entered their dwellings, and Mahaka entered his own dwelling.

Then Citta went up to Mahaka, bowed, sat down to one side, and said to him, "Sir, please show me a superhuman demonstration of psychic power."

"Well, then, householder, place your upper robe on the porch and spread a handful of grass on it."

"Yes, sir," replied Citta, and did as he was asked.

Mahaka entered his dwelling and latched the door. Then he used his psychic power to will that a flame shoot out through the keyhole and the chink in the door-panel, and it burned up the grass but not the upper robe. Then Citta shook out his upper robe and stood to one side, shocked and awestruck.

Mahaka left his dwelling and said to Citta, "Is that sufficient, householder?"

"That's sufficient, sir, you've done enough and offered enough. I hope Master Mahaka is happy here in Macchikāsaṇḍa, for the Wild Mango Grove is lovely. I'll make sure that Master Mahaka is provided with robes, almsfood, lodgings, and medicines and supplies for the sick."

"That's nice of you to say, householder."

But Mahaka set his lodgings in order and, taking his bowl and robe, left Macchikāsaṇḍa, never to return.

SN 41.5 With Kāmabhū (1st) Paṭhamakāmabhūsutta

At one time Venerable Kāmabhū was staying near Macchikāsaṇḍa in the Wild Mango Grove.

Then Citta the householder went up to Venerable Kāmabhū, bowed, and sat down to one side. Kāmabhū said to him, "Householder, there is this saying:

'With flawless wheel and white canopy,
the one-spoke chariot rolls on.
See it come, untroubled,
with stream cut, unbound.'

How should we see the detailed meaning of this brief statement?"

"Sir, was this spoken by the Buddha?"

"Yes, householder."

"Well then, sir, please wait a while while I consider the meaning of this." Then after staying silent for a while, Citta said to Kāmabhū:

"Sir, 'flawless wheel' is a term for ethics.

'White canopy' is a term for freedom.

'One spoke' is a term for mindfulness.

'Rolls on' is a term for going forward and coming back.

'Chariot' is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.

Greed, hate, and delusion are troubles. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. That's why a mendicant who has ended the defilements is called 'untroubled'.

'The one who comes' is a term for the perfected one.

'Stream' is a term for craving. A mendicant who has ended the defilements has given this up, cut it off at the root, made it like a palm stump, and obliterated it, so it's unable to arise in the future. That's why a mendicant who has ended the defilements is said to have 'cut the stream'.

Greed, hate, and delusion are bonds. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. That's why a mendicant who has ended the defilements is called 'unbound'.

So, sir, that's how I understand the detailed meaning of what the Buddha said in brief:

'With flawless wheel and white canopy,
the one-spoke chariot rolls on.
See it come, untroubled,
with stream cut, unbound.'"

"You're fortunate, householder, so very fortunate, to traverse the Buddha's deep teachings with the eye of wisdom."

SN 41.6 With Kāmabhū (2nd) Dutiyakāmabhūsutta

At one time Venerable Kāmabhū was staying near Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder went up to Venerable Kāmabhū, sat down to one side, and said to him:

"Sir, how many processes are there?"

"Householder, there are three processes. Physical, verbal, and mental processes."

Saying "Good, sir," Citta approved and agreed with what Kāmabhū said. Then he asked another question:

"But sir, what is the physical process? What's the verbal process? What's the mental process?"

"Breathing is a physical process. Placing the mind and keeping it connected are verbal processes. Perception and feeling are mental processes."

Saying "Good, sir," he asked another question:

"But sir, why is breathing a physical process? Why are placing the mind and keeping it connected verbal processes? Why are perception and feeling mental processes?"

"Breathing is physical. It's tied up with the body, that's why breathing is a physical process. First you place the mind and keep it connected, then you break into speech. That's why placing the mind and keeping it connected are verbal processes. Perception and feeling are mental. They're tied up with the mind, that's why perception and feeling are mental processes."

Saying "Good, sir," he asked another question:

"But sir, how does someone attain the cessation of perception and feeling?"

"A mendicant who is entering such an attainment does not think: 'I will enter the cessation of perception and feeling' or 'I am entering the cessation of perception and feeling' or 'I have entered the cessation of perception and feeling.' Rather, their mind has been previously developed so as to lead to such a state."

Saying "Good, sir," he asked another question:

"But sir, which cease first for a mendicant who is entering the cessation of perception and feeling: physical, verbal, or mental processes?"

"Verbal processes cease first, then physical, then mental."

Saying "Good, sir," he asked another question:

"What's the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling?"

"When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated. When a mendicant has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear. That's the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling."

Saying "Good, sir," he asked another question:

"But sir, how does someone emerge from the cessation of perception and feeling?"

"A mendicant who is emerging from such an attainment does not think: 'I will emerge from the cessation of perception and feeling' or 'I am emerging from the cessation of perception and feeling' or 'I have emerged from the cessation of perception and feeling.' Rather, their mind has been previously developed so as to lead to such a state."

Saying "Good, sir," he asked another question:

"But sir, which arise first for a mendicant who is emerging from the cessation of perception and feeling: physical, verbal, or mental processes?"

"Mental processes arise first, then physical, then verbal."

Saying "Good, sir," he asked another question:

"But sir, when a mendicant has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact do they experience?"

"They experience three kinds of contact: emptiness, signless, and undirected contacts."

Saying "Good, sir," he asked another question:

"But sir, when a mendicant has emerged from the attainment of the cessation of perception and feeling, what does their mind slant, slope, and incline to?"

"Their mind slants, slopes, and inclines to seclusion."

Saying "Good, sir," Citta approved and agreed with what Kāmabhū said. Then he asked another question:

"But sir, how many things are helpful for attaining the cessation of perception and feeling?"

"Well, householder, you've finally asked what you should have asked first! Nevertheless, I will answer you. Two things are helpful for attaining the cessation of perception and feeling: serenity and discernment."

SN 41.7 With Godatta Godattasutta

At one time Venerable Godatta was staying near Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder went up to Venerable Godatta, bowed, and sat down to one side. Godatta said to him:

"Householder, the limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?"

"Sir, there is a way in which these things differ in both meaning and phrasing. But there's also a way in which they mean the same thing, and differ only in the phrasing.

And what's the way in which these things differ in both meaning and phrasing?

It's when a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world---abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion ... They meditate spreading a heart full of rejoicing ... They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world---abundant, expansive, limitless, free of enmity and ill will. This is called the limitless release of the heart.

And what is the release of the heart through nothingness? It's when a mendicant, going totally beyond the dimension of infinite consciousness, aware that 'there is nothing at all', enters and remains in the dimension of nothingness. This is called the release of the heart through nothingness.

And what is the release of the heart through emptiness? It's when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: 'This is empty of a self or what belongs to a self.' This is called the release of the heart through emptiness.

And what is the signless heart's release? It's when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart. This is called the signless release of the heart.

This is the way in which these things differ in both meaning and phrasing.

And what's the way in which they mean the same thing, and differ only in the phrasing?

Greed, hate, and delusion are makers of limits. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of limitless release of the heart. That unshakable release of the heart is empty of greed, hate, and delusion.

Greed is something, hate is something, and delusion is something. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of release of the heart through nothingness. That unshakable release of the heart is empty of greed, hate, and delusion.

Greed, hate, and delusion are makers of signs. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of signless release of the heart. That unshakable release of the heart is empty of greed, hate, and delusion.

This is the way in which they mean the same thing, and differ only in the phrasing."

"You're fortunate, householder, so very fortunate, to traverse the Buddha's deep teachings with the eye of wisdom."

SN 41.8 The Jain Ascetic of the Ñātika Clan Nigaṇṭhanāṭaputtasutta

Now at that time the Jain ascetic of the Ñātika clan had arrived at Macchikāsaṇḍa together with a large assembly of Jain ascetics.

Citta the householder heard that they had arrived. Together with several lay followers, he went up to the Jain Ñātika and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side. The Jain Ñātika said to him, "Householder, do you have faith in the ascetic Gotama's claim that there is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected?"

"Sir, in this case I don't rely on faith in the Buddha's claim that there is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected."

When he said this, the Jain Ñātika looked up at his assembly and said, "See, good fellows, how straightforward this householder Citta is! He's not devious or deceitful at all. To imagine that you can stop placing the mind and keeping it connected would be like imagining that you can catch the wind in a net, or dam the Ganges river with your own hand."

"What do you think, sir? Which is better---knowledge or faith?"

"Knowledge is definitely better than faith, householder."

"Well sir, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And whenever I want, as the placing of the mind and keeping it connected are stilled ... I enter and remain in the second absorption. And whenever I want, with the fading away of rapture ... I enter and remain in the third absorption. And whenever I want, giving up pleasure and pain ... I enter and remain in the fourth absorption.

And so, sir, since I know and see like this, why should I rely on faith in another ascetic or brahmin who claims that there is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected?"

When he said this, the Jain Ñātika looked askance at his own assembly and said, "See, good fellows, how crooked this householder Citta is! He's so devious and deceitful!"

"Sir, just now I understood you to say: 'See, good fellows, how straightforward this householder Citta is! He's not devious or deceitful at all.' But then I understood you to say: 'See, good fellows, how crooked this householder Citta is! He's so devious and deceitful!' If your first statement is true, the second is wrong. If your first statement is wrong, the second is true.

And also, sir, these ten legitimate questions are relevant. When you understand what they mean, then, together with your assembly of Jain ascetics, you can rebut me. 'One thing: question, summary, and answer. Two ... three ... four ... five ... six ... seven ... eight ... nine ... ten things: question, summary, and answer.'"

Then Citta got up from his seat and left without asking the Jain Ñātika these ten legitimate questions.

SN 41.9 With Kassapa, the Naked Ascetic Acelakassapasutta

Now at that time the naked ascetic Kassapa, an old friend of Citta in the lay life, had arrived at Macchikāsaṇḍa.

Citta the householder heard that he had arrived. So he went up to him, and they exchanged greetings.

When the greetings and polite conversation were over, he sat down to one side and said to the naked ascetic Kassapa, "Honorable Kassapa, how long has it been since you went forth?"

"It's been thirty years, householder."

"But sir, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?"

"I have no such achievement, householder, only nakedness, baldness, and pokes in the buttocks."

Citta said to him, "Oh lord, how incredible, how amazing, how well explained the teaching is. For in thirty years you have achieved no superhuman distinction in knowledge and vision worthy of the noble ones, no comfortable meditation, only nakedness, baldness, and pokes in the buttocks."

"But householder, how long have you been a lay follower?"

"It's been thirty years, sir."

"But householder, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?"

"How, sir, could I not? For whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And whenever I want, as the placing of the mind and keeping it connected are stilled ... I enter and remain in the second absorption. And whenever I want, with the fading away of rapture ... I enter and remain in the third absorption. And whenever I want, giving up pleasure and pain ... I enter and remain in the fourth absorption.

If I pass away before the Buddha, it would be no wonder if the Buddha declares of me: 'The householder Citta is bound by no fetter that might return him to this world.'"

When this was said, Kassapa said to Citta, "Oh lord, how incredible, how amazing, how well explained the teaching is. For a white-clothed layperson can achieve such a superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation. Householder, may I receive the going forth, the ordination in this teaching and training?"

Then Citta the householder took the naked ascetic Kassapa to see the senior mendicants, and said to them:

"Sirs, this is the naked ascetic Kassapa, who in lay life was an old friend of mine. May the senior monks give him the going forth, the ordination. I'll make sure that he's provided with robes, almsfood, lodgings, and medicines and supplies for the sick."

And the naked ascetic Kassapa received the going forth, the ordination in this teaching and training. Not long after his ordination, Venerable Kassapa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

He understood: "Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place." And Venerable Kassapa became one of the perfected.

SN 41.10 Seeing the Sick Gilānadassanasutta

Now at that time the householder Citta was sick, suffering, gravely ill.

Then several deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees came together and said to Citta, "Householder, make a wish to become a wheel-turning monarch in the future!"

When they said this, Citta said to them, "That too is impermanent! That too will pass! That too will be left behind!"

When he said this, his friends and colleagues, relatives and kin said, "Be mindful, master! Don't babble."

"What have I said that makes you say that?"

"It's because you said: 'That too is impermanent! That too will pass! That too will be left behind!'"

"Oh, well, that's because the deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees said to me: 'Householder, make a wish to become a wheel-turning monarch in the future!' So I said to them: 'That too is impermanent! That too will pass! That too will be left behind!'"

"But what reason do they see for saying that to you?"

"They think: 'This householder Citta is ethical, of good character. If he makes a wish to become a wheel-turning monarch in the future, his heart's wish will succeed because of the purity of his ethics. And then as a proper, principled king he will provide proper spirit-offerings.' That's the reason they see for saying to me: 'Householder, make a wish to become a wheel-turning monarch in the future!' So I said to them: 'That too is impermanent! That too will pass! That too will be left behind!'"

"Then, master, advise us!"

"So you should train like this:

We will have experiential confidence in the Buddha: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.'

We will have experiential confidence in the teaching: 'The teaching is well explained by the Buddha---apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.'

We will have experiential confidence in the Saṅgha: 'The Saṅgha of the Buddha's disciples is practicing the way that's good, sincere, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha's disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.'

And we will share without reservation all the gifts available to give in our family with those who are ethical and of good character."

Then, after Citta had encouraged his friends and colleagues, relatives and kin in the Buddha, the teaching, the Saṅgha, and generosity, he passed away.