Saṃyutta Nikāya · Discourse 41.10

Seeing the Sick

Gilānadassanasutta — Cittavagga

Setting
Citta the householder's own home, as he lies gravely ill
Speakers
Deities of the parks and forests; Citta's own family and friends; Citta himself
Form
An offered blessing refused, a misunderstanding cleared up, and a final teaching before death
Length
~2 minutes to read
Northern parallel
A rough counterpart may exist in the Chinese Saṃyukta-āgama (T99), though this reading guide does not assert a specific matching sutra number
Difficulty
★★☆☆☆ — closes this saṃyutta on Citta's own death scene

Why this discourse

This discourse closes Cittasaṃyutta with Citta's own final hours. Gravely ill, he is urged by park and forest deities to wish for future rebirth as a wheel-turning monarch, a reward his own purity of ethics could make real; he refuses outright — “that too is impermanent, that too will pass, that too will be left behind” — words his own family mistakes for the confusion of a dying mind until he explains himself. Citta then spends his own last moments not receiving comfort but giving it, teaching his family confidence in the Buddha, the teaching, and the Saṅgha, and unreserved generosity, before he dies. The discourse closes on this saṃyutta's own genuinely translated colophon.

Reading guide

A blessing offered, and refused outright

The deities' own reasoning is not superstition but a real doctrinal claim: Citta's ethical purity could make such a wish actually succeed — and Citta refuses not because the offer is false, but because even universal kingship is impermanent and worth leaving behind.

A misunderstanding, cleared up without irritation

His own family's alarm (“be mindful, master, don't babble”) is a natural response to overhearing only half a conversation with beings they cannot perceive; Citta simply explains what was actually said, rather than treating the misunderstanding as an insult.

A dying man's own final teaching, given rather than received

Asked for guidance by his own frightened family, Citta spends what will be his last words teaching them confidence in the Buddha, the teaching, and the Saṅgha, and unreserved generosity to the ethical — a layman's own death scene structured exactly like a teacher's, not a patient's.

This saṃyutta's own genuinely translated close

“The Linked Discourses on Citta the Householder are complete” is Sujato's own genuine translation of this saṃyutta's closing colophon, following untranslated placeholder segments (the vagga's own ordinal and uddāna) this reading guide does not fabricate content for.

Key terms

rājā... cakkavatti — “a wheel-turning monarch” — the universal-ruler rebirth the deities offer Citta, refused as impermanent
tampi aniccaṁ, tampi addhuvaṁ, tampi pahāya gamanīyaṁ — “that too is impermanent, that too will pass, that too will be left behind” — Citta's own refrain, repeated to both the deities and, once explained, to his own family
satiṁ upaṭṭhapehi, mā vippalapi — “be mindful, don't babble” — his family's own alarmed response, based on hearing only half the exchange
buddhe aveccappasādena samannāgatā bhavissāma — “we will have experiential confidence in the Buddha” — the opening line of Citta's own final teaching to his family
Cittasaṁyuttaṁ samattaṁ — “the Linked Discourses on Citta the Householder are complete” — this saṃyutta's own genuinely Sujato-translated closing line

The text

The complete discourse, apart from the intervening untranslated vagga-level ordinal and uddāna (described rather than quoted above), together with this saṃyutta's own genuinely translated final line. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1Now 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 fit for training, 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, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. 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 cupped 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.

§2The Linked Discourses on Citta the Householder are complete.

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Self-check quiz

4 questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 4
What do the park and forest deities urge Citta to wish for?
Correct: A. A real doctrinal claim about the power of his ethics, not mere superstition.
Question 2 of 4
Why does Citta refuse the deities' offer?
Correct: A. The same refrain — impermanent, will pass, will be left behind — applied even to the highest offered reward.
Question 3 of 4
What does Citta do with his own final words to his family?
Correct: A. A death scene structured like a teacher's, giving guidance rather than only receiving comfort.
Question 4 of 4
What does this discourse's own closing colophon announce?
Correct: A. Following untranslated placeholder segments this reading guide describes rather than fabricates content for.
Answered 0 of 4 · Correct 0