जानिए भगवान बुद्ध ने चित्त को ही क्यूँ सर्वोपरि रखा

Citta is an element, which experiences something, a reality which experiences an object. It is the "chief", the leader in knowing the object which appears.
Citta is the chief mental phenomena of experience. So in seeing, for example, the function of the moment of seeing (citta) is to see the object. Citta is the chief experiencer.
1. Citta (consciousness) is of 89 different types. Cittas are divided into four categories:
Moral or skillful consciousness (kusala citta) - 21 types
Immoral or unskillful consciousness (akusala citta) -12 types
Resultant consciousness (vipaka citta) -36 types
Inoperative consciousness (kiriya citta) -20 types
2. Citta is the chief mental phenomena of experience. So in seeing, for example, the function of the moment of seeing (citta) is to see the object. Citta is the chief experiencer.
Source: Dhamma Study: Cetasikas
What we call mind are in reality different fleeting moments of consciousness succeeding one another very rapidly. Since "mind" has in psychology a meaning different from "mind" according to the Buddhist teaching, it is to be preferred to use the Pali term citta (pronounced: chitta).
The mind is variable, it changes very rapidly. At one moment there is a mind with attachment, at another moment a mind with generosity, at another moment a mind with anger. At each moment there is a different mind. Through the Buddhist teachings we learn that in reality the mind is different from what we mean by the word "mind" in conventional language.
Source: Dhamma Study: Cetasikas
Citta is derived from the PaIi word for thinking (cinteti). All cittas have in common that they "think" of an object, but we have to take thinking here in a very general sense, meaning, being conscious of an object, or cognizing an object.
Cittas perform different functions. For examine, seeing is a function (kicca) of citta.
A citta cannot arise alone, it has to be accompanied by cetasikas. The citta is the "leader", while the cetasikas which share the same object perform each their own task.
There is a great variety of cetasikas accompanying the different cittas. Akusala cittas are accompanied by cetasikas which are defilements, whereas kusala cittas are accompanied by cetasikas which are good qualities. Apart from defilements and good qualities there are also cetasikas which accompany cittas which are unwholesome, cittas which are wholesome and cittas which are neither wholesome nor unwholesome.
'mind', 'consciousness', 'state of consciousness', is a synonym of mano and viññāna (s. khandha and Tab. 1).
Dhs. divides all phenomena into consciousness (citta), mental concomitants (cetasika) and corporeality (rūpa).
In adhicitta, 'higher mentality', it signifies the concentrated, quietened mind, and is one of the 3 trainings (s. sikkhā).
The concentration (or intensification) of consciousness is one of the 4 roads to power (s. iddhipāda).
-- or --
viññāna (s. khandha),
citta, mano -
Moment of °: citta-kkhana .
Contemplation of °: cittānupassanā: s. satipatthāna -
Corporeality produced by °: citta-ja-rūpa, s. samutthāna -
Abodes or supports of °: cf. viññānatthiti
Functions of °: viññāna-kicca
A thera named Sudhamma was a permanent resident in the Ambatakarama and was looked after by Citta. Once, when the two Chief Disciples and several other eminent Elders came to the Ambatakarama, 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 Cittas pardon for details see Sudhamma).
Some time later, Citta visited the Buddha. He was accompanied by two thousand others and took with him five hundred cartloads of offerings to the Buddha and the Order. As he fell at the feet of the Buddha, flowers of five hues showered from the sky and the Buddha preached to him the Salayatana vibhatti. For a fortnight he continued distributing his gifts to the Order and the devas filled his carts with all kinds of valuables .
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. He is regarded as the ideal layman
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