citta 1.1 · citta 1.2 · citta 2.1
mind
Citta 1 and Citra (adjective) [to cetati; *(s)qait to shine, to be bright, cf. Sanskrit citra, Sanskrit Pāli ketu, Avesta ciϸro, Latin caelum, Anglo-Saxon hador, Old High German heitar, see also citta 2 ] variegated, manifold, beautiful; tasty, sweet, spiced (of cakes), Ja IV 30 (geṇḍuka); Dhp 171 (rājaratha); Vv 47 9 ; Pv II 11 2 (aneka°); IV 3 13 (pūvā = madhurā Pv-a 251). — Citta (neuter) painting Thag 674. — Snp 50 (kāmā = Nidd II §240 nānāvaṇṇā), 251 (gāthā); Ja V 196 (geṇḍuka), 241 VI 218. — sucitta gaily coloured or dressed S I 226; Dhp 151 (rājaratha); Pv I 10 9 (vimāna). {266} -akkhara (adjective) with beautiful vowels S II 267 (cf. °vyañjana); -attharaka a variegated carpet Sv I 256; -āgāra a painted house, i.e. furnished with pictures; a picture gallery Vin IV 298; -upāhana a gaily coloured sandal D I 7; -kata adorned, dressed up M II 64 = Dhp 147 = Thag 769; Dhp-a III 109 (= vicitta); -katha (adjective) = next S I 199 (+ bahussuta); -kathin a brilliant speaker, a wise speaker, an orator, preacher. Frequently combined with bahussuta (of wide knowledge, learned), e.g. paṇḍita ... medhāvin kalyāṇa-paṭibhāna S IV 375, samaṇa bahussuta c. uḷāra Vv 84 26 . — A III 58; Ja I 148; Miln 1, 21; -kathika = °kathin A I 24; Thig 449 (+ bahussuta), explained at Thig-a 281 by citta-dhamma-katha; -kamma decoration, ornamentation, painting Ja IV 408; VI 333; Miln 278; Vism 306; Pv-a 147; As 334; (masculine) a painter Ja VI 481; -kāra a painter, a decorator (cf. rajaka) S II 101 = III 152; Thig 256; Ja VI 333; -chatta at Ja VI 540 to be changed into °patta; -patta (adjective) having variegated wings Ja VI 540, 590; -pāṭalī (feminine) name of a plant (the "pied" trumpet-flower) in the world of Asuras Ja I 202; Dhp-a I 280; -pekhuna having coloured wings Ja I 207; VI 539; -bimba (-mukhi) (a woman whose face is) like a painted image Ja V 452 (cf cittakata); -miga the spotted antelope Ja VI 538; -rūpa (neuter) a wonder, something wonderful Ja VI 512; as adverb °ṃ (to citta 2 ?) easily Vin II 78 = III 161; IV 177, 232; -latā the plant Rubia Munjista Ja VI 278; -vana the R.m. grove, one of Indra's gardens [Sanskrit caitraratha] Ja I 52, 104; II 188; VI 590, etc.; -vitāna a bright canopy Dhp-a IV 14; -vyañjana (adjective) with beautiful consonants (cf. °akkhara) S II 267 = A I 73 = III 107; -sāṇī variegated cloth Ja II 290; Dhp-a IV 14; -sālā a painted room or picture gallery Sv I 253; -sibbana with fine sewing; a cover of various embroidery Snp 304 = Ja IV 395; Ja VI 218. [BD]: °bimba 'painted lady' Citta 2 (neuter) [Sanskrit citta, originally past participle of cinteti, cit, cf. yutta > yuñjati, mutta > muñcati. On etymology from cit, see cinteti]. I. Meaning: the heart (psychologically), i.e. the centre and focus of man's emotional nature as well as that intellectual element which inheres in and accompanies its manifestations; i.e. thought. In this wise citta denotes both the agent and that which is enacted (see kamma II introduction), for in Indian psychology citta is the seat and organ of thought (cetasā cinteti; cf. Greek ϕρήν, although on the whole it corresponds more to the Homeric θυμός). As in the verb (cinteti) there are two stems closely allied and almost inseparable in meaning (see §III), viz. cit and cet (citta and cetas); cf. ye should restrain, curb, subdue citta by ceto, M I 120, 242 (cf. attanā coday'attānaṃ Dhp 379 f. ); cetasā cittaṃ samannesati S I 194. In their general use there is no distinction to be made between the two (see §III). — The meaning of citta is best understood when explaining it by expressions familiar to us, as: with all my heart; heart and soul; I have no heart to do it; blessed are the pure in heart; singleness of heart (cf. ekagga); all of which emphasize the emotional and conative side or "thought" more than its mental and rational side (for which see manas and viññāṇa). It may therefore be rendered by intention, impulse, design; mood, disposition, state of mind, reaction to impressions. It is only in later scholastic language that we are justified in applying the term "thought" in its technical sense. It needs to be pointed out, as complementary to this view, that citta nearly always occurs in the singular (= heart), and out of 150 cases in the Nikāyas only 3 times in the plural (= thoughts). The substantiality of citta (cetas) is also evident from its connection with kamma (heart as source of action), kāma and the senses in general. On the whole subject see Mrs. Rh.D. BMPE introduction and Buddhist Psychology ch. II. II. Cases of citta (cetas), their relation and frequency (enumerated for grammatical purposes). — The paradigma is (numbers denoting %, not including compounds): Nominative cittaṃ; Genative (Dative) cetaso (44) and cittassa (9); {238} Instrumental cetasā (42) and cittena (3); Locative citte (2) and cittamhi (2). — Nominative cittaṃ (see below). Genative cittassa only (of older passages) in c° upakkileso S III 232; V 92; A I 207; c° damatho Dhp 35 and c° vasena M I 214; III 156. Instrumental cittena only in S I viz. cittena nīyati loko page 39; upakkiliṭṭha° page 179; asallīnena c° page 159. Locative citte only as locative absolute in samāhite citte (see below) and in citte vyāpanne kāyakammam pi v. hoti A I 162; cittamhi only S I 129 and cittasmiṃ only S I 132. — Plural only in nominative cittāni in one phrase: āsavehi cittāni (vi) mucciṃsu "they purified their hearts from intoxications" Vin I 35; S III 132; IV 20; Snp page 149; besides this in scholastic works = thoughts, e.g. Vibh 403 (satta cittāni). III. Citta and cetas in promiscuous application. There is no cogent evidence of a clear separation of their respective fields of meaning; a few cases indicate the role of cetas as seat of citta, whereas most of them show no distinction. There are compounds having both citta° and ceto° in identical meanings (see e.g. citta-samādhi and ceto°), others show a preference for either one or the other, as ceto is preferred in ceto-khila and ceto-vimutti (but: vimutta-citta), whereas citta is restricted to combination with upakkilesa, etc. The following sentences will illustrate this: Vivaṭena cetasā sappabhāsaṃ cittaṃ bhāveti "with open heart he contemplates a radiant thought" S V 263 = D III 223 = A IV 86; cetasā cittaṃ samannesati vippamuttaṃ "with his heart he scrutinizes their pure mind" S I 194; vigatābhijjhena cetasā is followed by abhijjāya cittaṃ parisodheti D III 49; anupārambhacitto bhabbo cetaso vikkhepaṃ pahātuṃ A V 149; cetaso vūpasamo followed by vūpasanta-citto A I 4; samāhite citte followed by ceto-samādhi D I 13; cittaṃ paduṭṭhaṃ followed by ceto-padosa A I 8; Cp It. 12, 13; cetaso tato cittaṃ nivāraye "a desire of his heart he shall exclude from this" S IV 195. IV. Citta in it's relation to other terms referring to mental processes. 1. citta ≈ hadaya, the heart as incorporating man's personality: hadayaṃ phaleyya, cittavikkhepaṃ pāpuṇeyya (break his heart, upset his reason) S I 126; cittaṃ te khipissāmi hadayan te phālessāmi the same S I 207, 214; Snp page 32; kāmarāgena cittaṃ me pariḍayhati S I 188 > nibbāpehi me hadaya-pariḷāhaṃ Miln 318 ("my heart is on fire"); cf. abhinibbutatto Snp 343 = apariḍayhamāna-citto Pj II 347; cittaṃ adhiṭṭhahati to set one's heart on, to wish Dhp-a I 327. 2. c. as mental status, contrasted to (a) physical status: citta > kāya, e.g. kilanta° weary in body and mind D I 20 = III 32; ātura° S III 2-5; nikaṭṭha° A II 137; ṭhita° steadfast in body and soul (cf. ṭhitatta) S V 74; °passaddhi quiet of body and soul S V 66. The commentators distinguish those six pairs of the saṅkhārā-kkhandha, or the cetasikas: citta-kāya-passaddhi, °lahutā, etc. as quiet, buoyancy, etc., of (a) the viññāṇa-kkhandha (consciousness), (b) the other 3 mental khandhas, making up the nāma-kāya (As 150 on Dhs. 62: Cpd 96, note 3); passaddha° D III 241, 288. (b) intellectual status: citta > manas and viññāṇa (mind > thought and understanding). These three constitute the invisible energizer of the body, alias mind in its manifestations: yañ ca vuccati cittan ti vā mano ti vā viññāṇan ti vā: (α) ayaṃ attā nicco dhuvo, etc., D I 21; (β) tatr'assutavā puthujjano nālaṃ nibbindituṃ, etc. S II 94; (γ) taṃ rattiyā ca divasassa ca añña-d-eva uppajjati aññaṃ nirujjhati S II 95, cf. Thig-a. I on 125. — Under ādesanā-pāṭihāriya (thought reading): evam pi te mano ittham pi te mano iti pi te cittaṃ (thus is your thought and thus your mind, i.e. habit of thinking) D I 213 = III 103; A I 170. — niccaṃ idaṃ c. niccaṃ idaṃ mano S I 53; cittena niyyati loko "by thoughts the world is led" S I 39 = A II 177 (cf. K.S. I 55); apatiṭṭhita-citto ādīna-manaso avyāpaṇnacetaso S V 74; vyāpanna-citto paduṭṭha-manasaṅkappo S III 93; paduṭṭha-citto = paduṭṭha-manaso Pv-a 34, 43. {267} 3. c. as emotional disposition, habitus: (a) active = intention, contrasted or compared with: (α) will, c. as one of the four samādhis, viz. chanda, viriya, c., vīmaṃsā D III 77; S V 268; Vibh 288. (β) action, c. as the source of kamma: citte vyāpanne kāyakammam pi vyāpannaṃ hoti "when the intention is evil, the deed is evil as well" A I 262; cittaṃ appamāṇaṃ ... yaṃ kiñci pamāṇakataṃ kammaṃ, etc. A V 299. — Especially in contrast to kāya and vācā, in triad kāyena vācāya cittena (in deed and speech and will otherwise as k. v. manasā, see under kāya III.) S II 231, 271 = IV 112. Similarly taṃ vācaṃ appahāya (cittaṃ°, diṭṭhiṃ°) S IV 319 = D III 13, 15; and under the constituents of the dakkhiṇeyyasampatti as khetta-sampatti, citta°, payoga° (the recipient of the gift, the goodwill, the means) Vv-a 30, 32. (b) passive = mood, feelings, emotion, ranging with kāya and paññā under the (3) bhāvanā D III 219; S IV 111; A III 106; cf. M I 237; Nett 91; classed with kāya vedanā dhammā under the (4) satipaṭṭhānas D II 95, 100, 299 f.; S V 114, etc. (see kāya compounds). As part of the sīla-kkhandha (with sīla ethics, paññā understanding) in adhisīla, etc. Vin V 181; Paṭis II 243; Vibh 325; cf. tisso sampadā, scilicet sīla, citta, diṭṭhi (see sīla and cf. cetanā, cetasika) A I 269. — citta and paññā are frequently grouped together, e.g. S I 13 = 165; D III 269; Thag 125 f. As feeling citta is contrasted with intellection in the group saññā c. diṭṭhi A II 52; Paṭis II 80; Vibh 376. 4. Definitions of citta (direct or implied): cittan ti viññāṇaṃ bhūmikavatthu-ārammaṇa-kiriyādi-cittatāya pan'etaṃ cittan ti vuttaṃ Dhp-a I 228; cittan ti mano mānasaṃ Pj I 153; cittaṃ manoviññāṇaṃ ti cittassa etaṃ vevacanaṃ Nett 53 f. ; yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ, etc. Dhs 6 = 111 (same for definition of manindriya, under §17; see Buddhist Psychology ). As rūpāvacara citta at Vism 376. V. Citta in its range of semantical applications: 1. heart, will, intention, etc. (see I.). (a) heart as general status of sensory-emotional being; its relation to the senses (indriyāni). A steadfast and constrained heart is the sign of healthy emotional equilibrium, this presupposes the control over the senses; samādahaṃsu cittaṃ attano ujukaṃ akaṃsu, sārathī va nettāni gahetvā indriyāni rakkhanti paṇḍitā S I 26; ujugato-citto ariyasāvako A III 285; ṭhita c. S I 159; A III 377 = IV 404 (+ ānejjappatta); c. na kampati Snp 268; na vikampate S IV 71; opposite capalaṃ c. Dhp 33; khitta° a heart unbalanced A II 52 (+ visaññin); opposite: avikkhitta° A V 149; Pv-a 26; c. rakkhitaṃ mahato atthāya saṃvattati a guarded heart turns to great profit A I 7; similarly: c. dantaṃ, guttaṃ, saṃvutaṃ ibid. — cittaṃ rakkhetha medhāvī cittaṃ guttaṃ sukhāvahaṃ Dhp 36; cakkhundriyaṃ asaṃvutassa viharato cittaṃ vyāsiñcati ... rūpesu S IV 78; ye cittaṃ saññamessanti mokkhanti Mārabandhanā "from the fetters of Māra those are released who control their heart" Dhp 37; pāpā cittaṃ nivāraye Dhp 116; bhikkhuno c. kulesu na sajjati, gayhati, bajjhati S II 198 (cf. Schiller: "Nicht an die Güter hṷnge dein Herz"). (b) Contact with kāma and rāga: a lustful, worldly, craving heart (α) kāmā: kāmā mathenti cittaṃ Snp 50; S IV 210; kāmarāgena ḍayhāmi S I 188; kāme nāpekkhate cittaṃ Snp 435; mā te kāmaguṇe bhamassu cittaṃ Dhp 371; manussakehi kāmehi cittaṃ vuṭṭhapetvā S V 409; na uḷāresu kāmaguṇesu bhogāya cittaṃ namati A IV 392; S I 92; kāmāsavā pi cittaṃ vimuccati A II 211, etc.; kāmesu c. na pakkhandati na ppasīdati na sanṭiṭṭhati (my h. does not leap, sit or stand in cravings) D III 239; kāmesu tibbasārāgo vyāpannacitto S III 93; kāmāmise laggacitto (divide thus!) Pv-a 107. (β) rāgā: rāgo cittaṃ anuddhaṃseti (defilement harasses his heart) S I 185; II 231 = 271; A II 126; III 393; rāga-pariyuṭṭhitaṃ c. hoti A III 285; sārattacitto S IV 73; viratta° S IV 74; Snp 235; Pv-a 168. (γ) various: patibaddha-c. (fettered in the bonds of °) A IV 60; Snp 37, 65; Pv-a 46, 151, etc. — pari- {239} yādinna° (grasping, greedy), usually combined with lābhena abhibhūta: S II 226, 228; IV 125; A IV 160; D III 249. — upakkiliṭṭha° (etc.) (defiled) S I 179; III 151, 232 f.; V 92 (kāmacchando cittassa upakkileso); A I 207; V 93 f. — otiṇṇa° fallen in love A III 67; Pj II 322. (c) A heart, composed, concentrated, settled, self-controlled, mastered, constrained. (α) c. pasīdati (pasanna-c.) (a heart full of grace, settled in faith) S I 98; A I 207; III 248; Snp 434; pasanna°: A IV 209, 213; Snp 316, 403, 690, cf. c. pakkhandati pasīdati S III 133; A III 245; also vippasanna°: S V 144; Snp 506; cf. vippasannena cetasā Pv I 10 10 . (β) c. santiṭṭhati in set s. sannisīdati, ekodihoti, samādhiyati (cf. cetaso ekodibhāva) S II 273; IV 263; A II 94, 157. (γ) c. samādhiyati (samāhita-c°, cf. ceto-samadhi quiescence) D I 13 = III 30, 108; S I 120, 129, 188; IV 78 = 351; A I 164; II 211; III 17, 280; IV 177; Vibh 227; Vism 376, etc. (δ) supatiṭṭhita-c° always in formula catūsu satipaṭṭhānesu-s-c°: S III 93; V 154; 301; D III 101; A V 195. (ε) susaṇṭhita c. S V 74. — vasībhūta c. S I 132; A I 165. — danta c. Dhp 35. (d) "with purpose of heart," a heart set on, striving after, endeavouring, etc. (α) cittaṃ namati (inclines his h. on, with dative: appossukkatāya S I 137); nekkhamma-ninna S III 233; viveka° D III 283; A IV 233; V 175. (β) cittaṃ padahati (pa + dhā: προ-τίθητι) in phrase chandaṃ janeti vāyamati viriyaṃ ārabbhati c°ṃ paggaṇhāti padahati D III 221; A II 15 = IV 462; S V 269; Nidd II §97; Nett 18. In the same sense pa-ni-dahati (in paṇidhi, paṇihita bent down on) (cf. ceto-paṇidhi) S I 133 (tattha) IV 309 (dup°); V 157; Dhp 42 = Ud 39; Dhp 43 (sammā°). (e) An evil heart ("out of heart proceed evil thoughts" Mk 7:21) (α) paduṭṭha-c° (cf. ceto-padosa) D I 20 = III 32; A I 8 (opposite pasanna-c°); IV 92; It 12, 13; Pv A 33, 43, etc. (β) vyāpanna-c°: citte vyāpanne kāyakammam pi vyāpannaṃ hoti A I 262. Opposite a°: S IV 322; A II 220. (γ) samoha-c° (+ sarāga, etc.) D I 79; II 299; III 281; Vism 410, and passim . (f) "blessed are the pure in heart," a pure, clean, purified (cf. German geläutert), emancipated, free, detached heart (α) mutta-c°, vimutta-c°, etc. (cf. cetaso vimokkho, ceto-vimutti, muttena cetasā), āsavehi cittāni mucciṃsu S III 132, etc.; vi° Snp page 149. — vimutta: S I 28 (+ subhāvita), 29, 46 = 52; III 45 (+ viratta), 90; IV 236 (rāgā); Snp 23 (+ sudanta); Nidd II §587. — suvimutta: S I 126, 141, 233; IV 164; A III 245; V 29; Snp 975 (+ satimā). (β) cittaṃ parisodheti M I 347; A II 211; S IV 104. (γ) alīna c. (unstained) S I 159; A V 149; Snp 68; 717; Nidd II §97 (cf. cetaso līnatta). (g) goodwill, a loving thought, kindliness, tender-heartedness, love ("love the Lord with all your heart"). (α) metta-c° usually in phrase mettacittaṃ bhāveti "to nourish the heart with loving thought," to produce good-will D I 167; S II 264; A I 10; V 81; Snp 507 (cf. mettā-sahagatena cetasā). (β) bhāvita-c° "keep thy heart with all diligence" (Proverbs 4:23) S I 188 (+ susamāhita); IV 294; V 369 (saddhā-paribhāvita); A I 6 (+ bahulīkata, etc.); Snp 134 (= S I 188); Dhp 89 = S V 29; Pv-a 139. (h) a heart calmed, allayed, passionless (santa° upasanta°) D III 49; S I 141; Snp 746. (i) a receptive, wieldy heart, a heart ready and prepared for truth, an open and receptive mind: kalla°, mudu°, udagga°, pasanna° A IV 186; kalla° Pv-a 38 (sanctified); lahu° S I 201; udagga° Snp 689, 1028; S I 190 (+ mudita); mudu° Pv-a 54. (k) Various phrases. Abbhuta-cittajātā "while wonder filled their hearts" S I 178; evaṃcitto "in this state of mind" S II 199; Snp 985; cittam me Gotamo jānāti (G. knows my heart) S I 178; theyya-citto intending to steal Vin III 58; āraddha-citto of determined mind M I 414; S II 21, cf. 107; Snp page 102; aññācittaṃ upaṭṭhāpeti S II 267; nānā° of varying mind Ja I 295; nihīnacitto low-minded Pv-a 107; nikaṭṭha° A II 137; āhata° A IV 460 = V 18; supahata° S I 238 (cf. Miln 26); visaṅkhāragata° Dhp 154; sampanna° Snp 164; vibbhanta° S I 61 = A I 70 = II 30 = III 391. {268} (2) thought: mā pāpakaṃ akusalaṃ cittaṃ cinteyyātha (do not think any evil thought) S V 418; na cittamattam pi (not even one thought) Pv-a 3; mama cittaṃ bhaveyya (I should think) Pv-a 40. For further instances see Dhs and Vibh Indexes and cf. compounds. See also remarks above (under I). Citta likened to a monkey Vism 425. -ādhipati the influence of thought (adjective °pateyya) Nett 16; Dhs 269, 359; As 213. commentators define c. here as javanacittuppāda, our "thought" in its specialized sense, Cpd 177, note 2. -ānuparivattin consecutive to thought Dhs 671, 772, 1522; -ānupassanā the critique of heart, adjective °ānupassīn D II 299; III 221, 281; M I 59 and passim (cf. kāy°); -āvila disturbance of mind Nidd II §576 (°karaṇa); -ujjukatā rectitude of mind Dhs 51, 277, etc.; -uppāda the rise of a thought, i.e. intention, desire as theyya°ṃ uppādesi he had the intention to steal (a thought of theft) Vin III 56; — M I 43; III 45; Ja II 374; -ekaggatā "one-pointedness of mind," concentration Nett 15, 16; Vism 84, 137, 158; Dhp-a III 425; Thig-a 75; cf. ekagga-citto A III 175; -kali a witch of a heart, a witch-like heart Thag 356; -kallatā readiness of heart, preparedness of mind Vv-a 330; -kilesa stain of h. Dhp 88 (Dhp-a II 162 = pañca nīvaraṇā); -kelisā pastime of the mind Thag 1010; -kkhepa derangement of the mind, madness Vin V 189 = 193 (ummāda + c.); A III 219 (ummāda + c.); Dhp-a III 70 (= ummāda); Pv-a 39; Dhp 138; cf. °vikkhepa; -cetasika belonging to heart and thought, i.e. mental state, thought, mind D I 213; Dhs 1022 (°dhammā, Mrs. Rh.D.: emotional, perceptual and synthetic states as well as those of intellect applied to sense-impressions), 1282; Paṭis I 84; Miln 87; Vism 61, 84, 129, 337; -dubbhaka a rogue of a heart, a rogue-like heart Thag 214; -pakopana shaking or upsetting the mind It 84 (dosa); -pamaddin crushing the h. Thig 357 (= Thig-a 243; v.l. pamāthin and pamādin); -pariyāya the ways (i.e. behaviour) of the h. A V 160 (cf. ceto-paricca); -passaddhi calm of h., serenity of mind (cf. kāya°) S V 66; Dhs 62; -bhāvanā cultivation of the h. M III 149; -mala stain of h. Pv-a 17; -mudutā plasticity of mind (or thought) Dhs 62, 277, 325; -rucita after the heart's liking Ja I 207; -rūpaṃ according to intention, as much as expected Vin I 222; II 78; III 161; IV 177, 232; -lahutā buoyancy of thought Dhs 62, 323, 1283; Vism 465; -vikkhepa (cf. °kkhepa) madness S I 126 (+ ummāda); Nett 27; Vism 34; -vippayutta disconnected with thought Dhs 1192, 1515; -visaṃsaṭṭha detached from thought Dhs 1194, 1517; -vūpasama allayment of one's h. S I 46;√saṅkilesa (adjective) with impure heart (opposite c.-vodāna) S III 151;√saññatti conviction Miln 256; -santāpa "heart-burn," sorrow Pv-a 18 (= soka); -samādhi (cf. ceto-samādhi) concentration of mind, collectedness of thought, self-possession S IV 350; V 269; Vibh 218; -samodhāna adjustment, calming of thoughts Thig-a 45;√sampīḷana (adjective) h. crushing (cf. °pamaddin and °pakopana) Nett 29 (domanassa); -sahabhū arising together with thought Dhs 670, 769, 1520; -hetuka (adjective) caused by thought Dhs 667, 767. [BD]: °ekaggatā whole-hearted single-mindedness; °kali darkness of heart, black-hearted; °passaddhi impassiviety, imperterbability of heart; °samādhi serenity of heart Citta 3 [cf. Sanskrit caitra, the first month of the year: March-April, original name of the star Spica (in Virgo); see E. Plunket, Ancient Calendars , etc., past participle 134 f., 171 f. ] name of the month Chaitra Pv-a 135. Cf. Citra-māsa Pj I 192.
1 citta (= Pali id. , also citra, = AMg. citta, = Skt. caitra), n. of the first month of spring (as usually reckoned, but here called ‘the first month of summer’, evidently implying a division of the year into only three seasons, spring-summer constituting one season of four months; see Senartʼs note ): grīṣmāṇa māse prathame cittasmiṃ (so, or cittesmiṃ, mss. ; Senart em. caitrasmiṃ) Mv i.294.3 ( vs ).
2 citta , m. (in Skt. only nt. ), thought : used with masc. adj. and pron. forms in Bhad 19 abhiyukto … cittu …, ye … āvaraṇīyās ( sc. cittāḥ).
【中】 心，想法。【陽】 制多月（月份名，大約在三月至四月之間）。~kkhepa,【陽】發狂，思想擾亂。~passaddhi,【陰】心輕安，心平靜。~mudutā,【陰】 心柔軟性，心的可塑性。~vikkhepa,【陽】 瘋狂。~santāpa,【陽】 悲傷。~samatha,【陽】 心鎮定。~anupassanā,【陰】 心評論。~ābhoga,【陽】 考慮。~ujjukatā,【陰】 心正直性。~uttrāsa,【陽】 恐怖，恐懼。~uppāda,【陽】 心生起。
【形】 雜色的，多樣化的，多種形式的，美麗的。【中】 畫，照片。~kata,【形】 裝飾的，心造的。~kathika, ~kathī,【形】 有才氣的演說 者，雄辯家。~kamma,【中】 繪畫，畫的藝術，裝飾品。~kāra,【陽】 畫家，裝飾者。~tara,【形】 更不同的，更多元化的。~āgāra,【中】 畫廊。
<b> <c c="#a00149">Citta</c> </b> (1) <br>A householder of Macchikāsaṇḍa, where he was Treasurer. He was later declared by the Buddha to be pre-eminent among laymen who preached the Doctrine. <c c="#3b6bd3">AN.i.26</c> <br>When Mahānāma visited Macchikāsaṇḍa, Citta, pleased with his demeanour, invited him to his park, the Ambātakārāma, and built for him a monastery there. Thereafter many monks visited the Ambātakārāma and accepted Citta’s hospitality. Among them was Isidatta, a former acquaintance of Citta, but Isidatta left when he found that his identity had been discovered. Mahānāma and Mahaka did likewise, after having performed miracles at the request of Citta.<br>The Citta Saṃyutta <c c="#3b6bd3">SN.iv.282ff.</c> contains a record of conversations between Citta and members of the Order, among whom, besides those already mentioned, were Kāmabhū and Godatta. Citta is also said to have had discussions with Nigaṇṭha Nāṭaputta and Acela Kassapa and to have refuted their views.<br>A thera named Sudhamma was a permanent resident in the Ambātakārāma and was looked after by Citta. Once, when the two Chief Disciples and several other eminent Elders came to the Ambātakārāma, Citta invited first these and then Sudhamma; the latter, feeling slighted, blamed Citta beyond measure, but the Buddha, hearing of this, sent Sudhamma to ask for Citta’s pardon. <c c="#3b6bd3">Vin.ii.15ff.</c> <br>When Citta lay ill just before his death, devas visited him and advised him to wish for kingship among them, but he refused to aspire to anything so impermanent, and instructed the devas and his kinsfolk gathered round him, telling them of the Buddha and his teachings. <c c="#3b6bd3">SN.iv.302f.</c> He is regarded as the ideal layman. <c c="#3b6bd3">AN.i.88</c> <c c="#3b6bd3">AN.ii.164</c> <c c="#3b6bd3">AN.iii.451</c> <br> <br> <b> <c c="#a00149">Citta</c> </b> (2) Hatthirohaputta Hatthisāriputta<br>A monk, son of an elephant trainer, who, having entered the Order, studied under the Buddha and gained special proficiency in distinguishing subtle differences in the meanings of words. Six times he left the Order and six times returned. His last quarrel was with Mahā Koṭṭhita, who objected to his constant interruptions of the Elder’s discussions regarding the Abhidhamma. <c c="#3b6bd3">AN.iii.392ff.</c> <br>He was a friend of Poṭṭhapāda, and when he had returned for the sixth time to a householder’s life, Poṭṭhapāda brought him to the Buddha. Citta listened to their conversation and asked questions regarding personality. At the end of the discourse Citta once more joined the Order, never again to leave it, for he soon after became an arahant. <c c="#3b6bd3">DN.i.199ff.</c> <br> <br> </deftext>
citta p. p. [ cit-kta ] 1 Observed, perceived. 2 Considered, reflected or meditated upon. 3 Resolved. 4 Intended, wished, desired. 5 Visible, perceptible. — ttaM 1 Observing, attending. 2 ( a ) Thought, thinking, attention; ( b ) desire, intention, aim; maccittaH satataM Bava Bg. 18. 57 ; anekacittaviBrAMta 16. 16. 3 The mind; yadAsO durvAraH prasarati madaScittakariRaH Śānti. 1. 22 ; so calacitta and comps. below. ( pb ) 4 The heart (considered as the seat of intellect). 5 Reason, intellect, reasoning faculty. Comp. — anuvartin a. acting according to one's will, humouring. — apahA -ka , — apahArin, -Akarzin, -hArin a. 1 ‘heart-stealing,’ attractive, captivating. 2 pleasing, agreeable, beautiful. — ABogaH attention of the mind to its own feelings, exclusive attachment to one thing. — AsaMgaH attachment, love. — udrekaH pride, arrogance. — EkyaM agreement, unanimity. — unnatiH, -samunnatiH f. 1 noble-mindedness. 2 pride, arrogance. — kalita a. anticipated, expected, calculated. — cArin a. acting according to the will of another. — jaH, -janman m. , — BUH, -yoniH 1 love, passion. 2 Cupid, the god of love; cittayoniraBavatpunarnavaH R. 19. 46 ; soyaM prasidDaviBavaH Kalu cittajanmA Māl. 1. 20. — jYa a. knowing the mind of another. — nASaH loss of conscience. — nirvftiH f. contentment, happiness. — pramATin a. moving or touching the heart, exciting passion or love. — praSama a. composed, tranquil. — (maH) tranquility of heart. — prasannatA joy, pleasure. — BedaH 1 difference of view. 2 inconsistency, inconstancy. — mohaH infatuation of the mind. — rAgaH affection, passion, desire. — vikAraH change of thought or feeling. — vikzepaH distraction of the mind. — viplavaH , — viBramaH aberration, disturbance or derangement of mind, madness, insanity. — viSlezaH breach of friendship. — vfttiH f. 1 disposition or state of the mind, inclination, feeling; evamAtmABiprAyasaMBAvitezwajanacittavfttiH prArTayitA viqaMbyate Ś. 2. 2 thinking, imagining. 3 inward purpose, emotion. 4 (in Yoga phil. ) inward working of the mind, mental vision; yogaScittavfttiniroDaH Yoga S. — vedanA affliction, anxiety. — vEkalyaM bewilderment of the mind, distraction. — saMKya a. pervading the heart, penetrating the soul. — hArin a. fascinating, attractive, agreeable.
(nt, nt, from ceteti) mind; heart mind Construction: √cit + ta
(nt, nt, from ceteti) thought; intention; idea thought [lit.] mind Construction: √cit + ta
(adj, adj, from citteti) decorated; beautiful; adorned beautiful Construction: √citt + a
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