Khuddaka Nikaya - Buddhavamsa - The story of Citta, the Householder

Khuddaka Nikaya - Buddhavamsa - The story of Citta, the Householder

The Great Chronicle of The Buddhas
by Mingun Sayadaw

Edited and Translated by
U Ko Lay and U Tin Lwin
Yangon, Myanmar

(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.)