The Gilānadassana Sutta

(The Gilānadassana Sutta, an example of Householder Citta’s discourse given even on his deathbed.)

As an anāgāmī-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 Gilānadassana Saṃyutta in Citta Saṃyutta.

Once Citta was terminally ill. Then many devas who were guardians of the his 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 replied to them: “Being a Universal Monarch is impermanent in nature, unstable in nature. It is something that one must leave behind at last.”

His relatives and friends by his bedside thought he was uttering those strange words in a fit of delirium and said to him: “Lord, be careful. Do not talk absent-mindedly.”

Citta asked them: “You say: ‘Lord be careful. Do not talk absent-mindedly.’ With respect to what words of mine do you say so?” And the relatives and friends said: “Lord, you were saying: ‘Being a Universal Monarch is impermanent in nature, unstable in nature. It is something that one must leave behind at last.’ ”

Citta then tell 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 ones must leave behind at last.’ I was not saying these words absent mindedly.”

Thereupon Citta’s friend and relatives asked him: “Lord, what advantages did these devas see in advising you to wish for rebirth as Universal Monarch?”

Citta replied: “O men, these 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. Thus, I replied to them: “Being a Universal Monarch is impermanent in nature, unstable in nature. It is something one must leave behind at last.’ I was not saying these words absent-mindedly.”

The friends and relatives of Citta then asked him again: “In that case, Lord, give us some admonition.” And Citta gave his last discourse thus:

“In that case, friend and relatives, you should practise with the resolve, ‘We will have perfect confidence in the Buddha, reflecting that:

(1) The Buddha is called Arahaṃ because He is worthy of homage by the greatest of devas, humans and Brahmās.

(2) The Buddha is called Sammāsambuddha because He knows all things fundamentally and truly by His own perfect wisdom.

(3) The Buddha is called Vijjācaraṇasampaññā 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 Lokavidū because he knows all the three worlds;

(6) The Buddha is called Anuttaropurisa dammasārathi because He is incomparable in taming those who deserve to be tamed.

(7) The Buddha is called Satthādeva manussana because He is the Teacher of devas and humans.

(8) The Buddha is called Buddha because He makes known the Four Ariya Truths;

(9) The Buddha is called Bhagavā because 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 Bhagavā, 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 Sangha reflecting that:

(1) The eight categories of ariya disciples of the Bhagavā, the Sangha, 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 Bhagavā 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 Sangha and in charity. With these last words he expired.

(The scriptures do not specifically say in which realm Citta the householder was reborn, but since he was an anāgāmin, he was presumed to be reborn in one of the fifteen Brahmā realms of Fine Material Sphere outside of Non-Material Sphere, most probably in the Pure Abodes, Suddhā vāsa Brahmā realm).