The Anāgāmī Lay Disciple Citta and the Unenlightened Monk Sudhamma (Dhammapada 73-74) Reflections by Bhante Dr. Chandima

Important Observations about Citta the Householder (Citta Gahapati)

• Stream-entry through Mahānāma’s teaching

Citta attained sotāpatti (stream-entry) after listening to a Dhamma discourse by Arahant Mahānāma, one of the group of five ascetics who first practiced with the Asectic Siddhārtha before his awakening.

• Donor of Ambātakavana

He offered his mango grove (Ambātakavana) at Macchikāsaṇḍa to the Saṅgha, which became a residence and teaching place for many monks.

• Attainment of non-returnership

Later, after receiving profound teachings from Arahant Sāriputta and Arahant Moggallāna, Citta attained the stage of anāgāmī (non-returner).

• Foremost lay Dhamma Speaker (male)

The Buddha himself declared Citta the householder to be the foremost layman in expounding the Dhamma.

• Teachings preserved in the Citta Saṃyutta

His discourses, questions, and dialogues are collected in the Citta Saṃyutta (SN 41.1–10), which records his role as a wise interlocutor even with monks and wandering ascetics.

• His final teaching before passing away

In his last moments (SN 41.10), when urged by devas to aspire for universal monarch, Citta rejected such worldly wishes, declaring them impermanent. Instead, he instructed his relatives and friends to place unshakable confidence in the Buddha, Dhamma, and Saṅgha, and to practice generosity toward the virtuous. He emphasized that at death one should recollect the Triple Gem, or if not possible, at least maintain unwavering trust in them throughout life.

1. Even monks/nuns may need to apologize to enlightened lay disciples

The episode where the Buddha instructed Venerable Sudhamma to apologize to Citta shows that the Dhamma-vinaya transcends hierarchical pride. In Buddhist culture, monks/nuns are often seen as spiritual superiors, and rightly so when they live by the Vinaya. Yet the Buddha made it clear that awakening (ariyāmagga-phala) is not bound to robes/white clothes but to realization. Citta, a lay disciple, was already an anāgāmī, while Venerable Sudhamma had erred through jealousy and conceit. The Buddha’s directive emphasizes that humility is a universal requirement on the path: even monks/nuns should bow to the truth and admit fault when they fall short. Ultimately, no one is exempt from kamma, and an apology is a noble act of purification.

2. Jealousy corrupts the mind, even among monastic practitioners (monks/nuns)

When Citta offered hospitality to Arahant Sāriputta and Arahant Moggallāna before Sudhamma, the latter’s resentment revealed how deeply jealousy (issā) can corrode even a monastic mind. Ordination is not a protection from unwholesome states; monks and nuns may still struggle with defilements (kilesa) until they are fully uprooted.

Jealousy is particularly dangerous because it masks itself as self-righteousness—Venerable Sudhamma believed he was defending his dignity, when in fact he was succumbing to envy. The Buddha consistently taught the antidote: muditā, rejoicing in others’ success and honour. For lay followers, this lesson is practical in daily life: when a colleague, relative, or fellow devotee is honoured, the wholesome response is to rejoice rather than compare. Jealousy binds us to suffering, but muditā frees the heart.

3. Lay people can attain high stages of awakening without becoming monks and nuns

Citta became a sotāpanna after hearing Arahant Mahānāma (one of the five ascetics), and later an anāgāmī after listening to Arahant Sāriputta and Arahant Moggallāna. His wisdom was so profound that in the Samayojana Sutta (SN 41.1), he explained to the monks that it is not the senses themselves but the lustful desire (chandarāga) arising from their contact that fetters beings, just as oxen are not bound by each other but by the yoke. This shows that householders, too, can penetrate deep truths.

Other examples of awakened (enlightened) lay disciples include:

• Visākhā (sotāpanna)

• Visākha (anāgāmī)

• Hatthaka of Āḷavī (anāgāmī) 

• Velukantakī Nandamātā (anāgāmī)

• Khujjuttarā (sotāpanna)

• Uggasena (arahant)

• Bāhiya Dārucīriya (arahant)

• Nakula-pitā and Nakula-mātā (sotāpannas)

• Sarakāni (sotāpanna)

In the Ekaputta Sutta (SN 17.23) and the Ekadhītu Sutta (SN 17.24), the Buddha taught that if a son remains a householder, his mother should wish him to be like Citta or Hatthaka, and if a daughter remains a householder, she should wish her to be like Khujjuttarā or Veḷukaṇḍakiyā Nandamātā, but if either renounces and enters monastic life, may material possessions, honor, and praise never come to them.

4. Seeing the Buddha in person is not a requirement

Citta’s attainment of stream-entry (sotāpatti) and non-returner (anāgāmi) without ever seeing the Buddha in person is a profound reminder that liberation (Nibbāna) depends on seeing the Dhamma, not the physical teacher. In the discourses, the Buddha declares: “Yo dhammaṃ passati, so maṃ passati”—“Whoever sees the Dhamma, sees me” (SN 22.87).

Citta’s example is especially relevant today, when people may feel distant from the Buddha’s time. The key is deep engagement with the teachings, particularly the principle of paṭicca-samuppāda (dependent origination). Understanding causality in experience is equivalent to seeing the living Buddha. Thus, while pilgrimage and relics inspire devotion, the true vision of the Buddha comes from direct insight into impermanence (anicca), unsatisfactoriness (dukkha), and not-self (anattā).

5. Kamma ripens across lifetimes

Citta’s past as a deer hunter who nevertheless offered alms to monks during heavy rain demonstrates the complexity of kamma. Even amidst unwholesome livelihood, his single act of generosity produced powerful merit (puñña), bearing fruit in a later birth as a leading lay disciple. This underscores the Buddha’s teaching that no good deed is wasted.

The law of kamma works subtly across lifetimes, weaving causes and effects into unexpected outcomes. A small act of kindness, even performed casually, can blossom into great blessings later. For lay followers, this encourages mindfulness of every opportunity to give—whether offering food, time, or compassion. Conversely, unwholesome actions also ripen, as seen in Sudhamma’s jealousy leading to humiliation. The Dhamma reminds us to plant seeds of good conduct constantly, for their fruit is inevitable.

6. Generosity brings honour naturally

Citta’s generosity—donating his mango grove and supporting the Saṅgha—exemplifies the power of dāna. Yet, the honour he received was not demanded but arose naturally from his selfless spirit. This reflects the principle that genuine respect cannot be forced; it follows virtue like a shadow.

The Buddha often contrasted worldly honour sought through ambition with the noble honour that arises from inner purity. Lay disciples who give with open hearts, without clinging or pride, embody the highest form of generosity (cāga). Citta’s life shows how wealth becomes meaningful only when shared. This is a vital lesson for modern lay practitioners: wealth hoarded breeds anxiety, but wealth shared becomes spiritual capital that endures across lifetimes.

7. Forgiveness and reconciliation are vital

Initially, Citta did not forgive Venerable Sudhamma despite the Buddha’s request, illustrating how even an enlightened layperson may struggle with pride or hurt. Yet, reconciliation eventually occurred, proving that true harmony requires effort from both sides. Forgiveness (khanti and mettā) is not weakness but strength: it heals wounds and restores community cohesion.

In the Saṅgha and lay communities alike, conflicts are inevitable, but the Buddha’s model shows that reconciliation is a spiritual duty. Forgiveness purifies both the forgiver and the forgiven. Citta’s eventual reconciliation with Sudhamma demonstrates that even if the first response is resistance, the Dhamma encourages persistence in seeking harmony until peace is restored.

8. True respect comes from inner qualities

The Buddha made clear that Citta was respected not because of status or wealth, but because of his qualities: unwavering trust (saddhā), generosity (dāna), humility (nivāta), and wisdom (paññā). These are the real markers of honour in the Dhamma, in contrast to worldly society where wealth, power, or birth often dictate respect.

This point is crucial for lay practitioners today, who may feel that spiritual honour belongs only to monastics. Citta’s example proves otherwise: the lay life, when lived with virtue and wisdom, can be deeply honoured within the Sāsana. True respect flows to those whose lives radiate ethical integrity, compassion, and insight.