Theravadan

From: Pali, Bhikkhu Ānandajoti

1. Yamakavaggo1. The Chapter about the Pairs Yamakavagga

1. Cakkhupālattheravatthu1.1 The Story about the Elder Cakkhupāla Cakkhupālattheravatthu

1. “ Manopubbaṅgamā dhammā , manoseṭṭhā manomayā ; Manasā ce paduṭṭhena , bhāsati vā karoti vā ; Tato naṃ dukkhamanveti , cakkaṃva vahato padan ” ti . –Mind precedes thoughts, mind is their chief, their quality is made by mind, if with base mind one speaks or acts through that suffering follows one like a wheel follows ox’s foot.

Ayaṃ dhammadesanā kattha bhāsitāti? Sāvatthiyaṃ. Kaṃ ārabbhāti? Cakkhupālattheraṃ.Where was this Dhamma teaching given? At Sāvatthī. With reference to whom? The Elder Cakkhupāla.

Sāvatthiyaṃ kira mahāsuvaṇṇo nāma kuṭumbiko ahosi aḍḍho mahaddhano mahābhogo aputtako.At Sāvatthī, we are told, lived a householder named Mahā Suvaṇṇa (Great Gold). He was rich, possessed of great wealth,

So ekadivasaṃ nhānatitthaṃ nhatvā natvā āgacchanto antarāmagge sampannapattasākhaṃ ekaṃ vanappatiṃ disvā “ ayaṃ mahesakkhāya devatāya pariggahito bhavissatī ” ti tassa heṭṭhābhāgaṃ sodhāpetvā pākāraparikkhepaṃ kārāpetvā vālukaṃ okirāpetvā dhajapaṭākaṃ ussāpetvā vanappatiṃ alaṅkaritvā añjaliṃ karitvā “ sace puttaṃ vā dhītaraṃ vā labheyyaṃ,possessed of ample means of enjoyment, but at the same time he was childless. One day, as he was on his way home from bathing at a river, he saw by the roadside a large forest tree with spreading branches. He thought: “This tree must be tenanted by a powerful Devatā.” So he caused the ground under the tree to be cleared, the tree itself to be enclosed with a wall, and sand to be spread within the enclosure. And having decked the tree with flags and banners, he made the following vow: “Should I obtain a son or a daughter, I will pay you great honor.”

tumhākaṃ mahāsakkāraṃ karissāmī ” ti patthanaṃ katvā pakkāmi.Having so done, he went on his way.

Athassa na cirasseva bhariyāya kucchiyaṃ gabbho patiṭṭhāsi. Sā gabbhassa patiṭṭhitabhāvaṃ ñatvā tassa ārocesi.Now, in no long time his wife conceived a child in her womb. So soon as his wife knew that she was with child, she informed her husband, and he performed the protection of the womb for her.

So tassā gabbhassa parihāramadāsi. Sā dasamāsaccayena puttaṃ vijāyi. Taṃ nāmaggahaṇadivase seṭṭhi attanā pālitaṃ vanappatiṃ nissāya laddhattā tassa pāloti nāmaṃ akāsi.On the expiration of ten lunar months she gave birth to a son. Since the merchant obtained a son by protecting the tree, he named his son Pāla (Protector).

Sā aparabhāge aññampi puttaṃ labhi. Tassa cūḷapāloti nāmaṃ katvā itarassa mahāpāloti nāmaṃ akāsi.After a time he obtained a second son. The younger son he named Culla Pāla (Protector Junior), calling the older son Mahā Pāla (Protector Senior).

Te vayappatte gharabandhanena bandhiṃsu. Aparabhāge mātāpitaro kālamakaṃsu. Sabbampi vibhavaṃ itareyeva vicāriṃsu.When they reached manhood, their parents obtained wives for them. After a time the mother and father died, leaving the entire estate to be administered by the two sons.

Tasmiṃ samaye satthā pavattitavaradhammacakko anupubbenāgantvā anāthapiṇḍikena mahāseṭṭhinā catupaṇṇāsakoṭidhanaṃ vissajjetvā kārite jetavanamahāvihāre viharati mahājanaṃ saggamagge ca mokkhamagge ca patiṭṭhāpayamāno.At this time the Teacher, having set in motion the glorious Wheel of the Dhamma, after journeying from place to place, took up his residence at Jetavana, a monastery erected by the wealthy merchant Anāthapiṇḍika at a cost of 540 millions coins. While in residence at Jetavana, he established the multitude in the way to heaven and the way to deliverance.

Tathāgato hi mātipakkhato asītiyā,For the Realised One kept residence during but a single rainy season at the monastery erected by twice 80,000 families of kinsmen,

pitipakkhato asītiyāti dveasītiñātikulasahassehi kārite nigrodhamahāvihāre ekameva vassāvāsaṃ vasi, anāthapiṇḍikena kārite jetavanamahāvihāre ekūnavīsativassāni,eighty on his mother’s side and eighty on his father’s. At Jetavana monastery, erected by Anāthapiṇḍika, he kept residence during nineteen rainy seasons; at Pubbārāma, erected by Visākhā at a cost of 270 milllion, he kept residence during six rainy seasons.

visākhāya sattavīsatikoṭidhanapariccāgena kārite pubbārāme chabbassānīti dvinnaṃ kulānaṃ guṇamahattataṃ paṭicca sāvatthiṃ nissāya pañcavīsativassāni vassāvāsaṃ vasi.Thus, by reason of the great merit of these two families, he kept residence near Sāvatthī during twenty-five rainy seasons.

Anāthapiṇḍikopi visākhāpi mahāupāsikā nibaddhaṃ divasassa dve vāre tathāgatassa upaṭṭhānaṃ gacchanti, gacchantā ca “ daharasāmaṇerā no hatthe olokessantī ” ti tucchahatthā na gatapubbā.Anāthapiṇḍika and Visākhā, the eminent female lay disciple, regularly went twice every day to wait upon the Realised One. Knowing that the young novices would expect alms from them, they never went empty-handed.

Purebhattaṃ gacchantā khādanīyabhojanīyādīni gahetvāva gacchanti, pacchābhattaṃ gacchantā pañca bhesajjāni aṭṭha ca pānāni.Before breakfast they took food, both hard and soft; after breakfast they took the five medicaments and the eight beverages.

Nivesanesu pana tesaṃ dvinnaṃ dvinnaṃ bhikkhusahassānaṃ niccaṃ paññattāsanāneva honti. Annapānabhesajjesu yo yaṃ icchati, tassa taṃ yathicchitameva sampajjati.Moreover, in their residences seats were always prepared for two thousand bhikkhus. Whoever wished food or drink or medicine was immediately provided with just what he wished.

Tesu anāthapiṇḍikena ekadivasampi satthā pañhaṃ na pucchitapubbo. So kira “ tathāgato buddhasukhumālo khattiyasukhumālo,‘ bahūpakāro me,However, not a single day had Anāthapiṇḍika asked the Teacher a question. Anāthapiṇḍika, we are told, refrained from asking questions by reason of his excessive love for the Teacher. He thought to himself: “The Realised One is a delicate Buddha,

gahapatī ’ ti mayhaṃ dhammaṃ desento kilameyyā ” ti satthari adhimattasinehena pañhaṃ na pucchati.a delicate prince. Were the Teacher, because of the thought: ‘This householder is my supporter,’ to teach the Dhamma to me, he would grow weary.” Therefore he asked the Teacher no questions.

Satthā pana tasmiṃ nisinnamatteyeva “ ayaṃ seṭṭhi maṃ arakkhitabbaṭṭhāne rakkhati.But so soon as Anāthapiṇḍika took his seat, the Teacher thought to himself: “This merchant protects me where I have no need to be protected.

Ahañhi kappasatasahassādhikāni cattāri asaṅkhyeyyāni alaṅkatapaṭiyattaṃ attano sīsaṃ chinditvā akkhīni uppāṭetvā hadayamaṃsaṃ uppāṭetvā pāṇasamaṃ puttadāraṃ pariccajitvā pāramiyo pūrento paresaṃ dhammadesanatthameva pūresiṃ.For I spent four immeasurables and 100,000 aeons of time in addition fulfilling the perfections. My own gloriously adorned head have I cut off; my eyes have I torn out; my heart’s flesh have I uprooted; both son and wife, dear to me as life, have I renounced, solely that I might teach the Dhamma to others.

Esa maṃ arakkhitabbaṭṭhāne rakkhatī ” ti ekaṃ dhammadesanaṃ kathetiyeva.This man protects me where I have no need to be protected.” And straightaway he taught a sermon on the Dhamma.

Tadā sāvatthiyaṃ satta manussakoṭiyo vasanti. Tesu satthu dhammakathaṃ sutvā pañcakoṭimattā manussā ariyasāvakā jātā, dvekoṭimattā manussā puthujjanā.At this time seventy million people dwelt in Sāvatthī. Of these, fifty million became noble disciples after hearing the discourse of the Teacher, but twenty million remained unattained. The noble disciples had two duties: before breakfast they gave alms;

Tesu ariyasāvakānaṃ dveyeva kiccāni ahesuṃ – purebhattaṃ dānaṃ denti, pacchābhattaṃ gandhamālādihatthā vatthabhesajjapānakādīni gāhāpetvā dhammassavanatthāya gacchanti.after breakfast, bearing perfumes and garlands in their hands, with servants bearing garments, medicaments, and beverages, they went to hear the Dhamma.

Athekadivasaṃ mahāpālo ariyasāvake gandhamālādihatthe vihāraṃ gacchante disvā “ ayaṃ mahājano kuhiṃ gacchatī ” ti pucchitvā “ dhammassavanāyā ” ti sutvā “ ahampi gamissāmī ” ti gantvā satthāraṃ vanditvā parisapariyante nisīdi.Now one day Mahā Pāla saw the noble disciples going to the monastery with perfumes and garlands in their hands. When he saw them, he asked: “Where is this great throng going?” – “To hear the Dhamma.” – “I will go too,” he said. So he went, worshipped the Teacher, and sat down in the outer circle of the congregation.

Buddhā ca nāma dhammaṃ desentā saraṇasīlapabbajjādīnaṃ upanissayaṃ oloketvā ajjhāsayavasena dhammaṃ desenti,Now when the Buddhas teach the Dhamma, they have regard to the predispositions of their hearers for the refuges, the moral precepts, and going forth.

tasmā taṃ divasaṃ satthā tassa upanissayaṃ oloketvā dhammaṃ desento anupubbikathaṃ kathesi.Thus they always teach the Dhamma with reference to the disposition of mind of each individual. When, therefore, the Teacher taught the Dhamma on that day, he had regard to Mahā Pāla’s predispositions.

Seyyathidaṃ – dānakathaṃ, sīlakathaṃ, saggakathaṃ, kāmānaṃ ādīnavaṃ, okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi.And he taught in orderly sequence, expounding one subject after another; to wit, almsgiving, the moral precepts, heaven, the dangers of sensual pleasures, the baseness of the defilments, and the advantages of going forth.

Taṃ sutvā mahāpālo kuṭumbiko cintesi – “ paralokaṃ gacchantaṃ puttadhītaro vā bhātaro vā bhogā vā nānugacchanti,Mahā Pāla the householder listened. He thought: “When a man goes to the next world, neither sons nor daughters nor riches follow him; nay, even his own body does not go with him.

sarīrampi attanā saddhiṃ na gacchati, kiṃ me gharāvāsena pabbajissāmī ” ti. So desanāpariyosāne satthāraṃ upasaṅkamitvā pabbajjaṃ yāci.Of what profit is it for me to live the household life? I will go forth.” So at the end of the discourse he approached the Teacher and asked to be given the going forth.

Atha naṃ satthā – “ atthi te koci āpucchitabbayuttako ñātī ” ti āha. “ Kaniṭṭhabhātā me atthi, bhante ” ti. “ Tena hi taṃ āpucchāhī ” ti.The Teacher asked him: “Have you no kinsman of whom it is proper that you should ask leave?” – “Why yes, venerable Sir, I have a younger brother.” – “Well then, ask him.”

So “ sādhū ” ti sampaṭicchitvā satthāraṃ vanditvā gehaṃ gantvā kaniṭṭhaṃ pakkosāpetvā – “To this Mahā Pāla agreed, and said: “Very well.” So he worshipped the Teacher and went home.

tāta, yaṃ mayhaṃ imasmiṃ gehe saviññāṇakampi aviññāṇakampi dhanaṃ kiñci atthi, sabbaṃ taṃ tava bhāro, paṭipajjāhi nan ” ti.Summoning his younger brother, he said to him: “Dear brother, whatever wealth is in this house, whether animate or inanimate, all this I give into your hands; take possession thereof.”

“ Tumhe pana kiṃ karissathā ” ti āha. “ Ahaṃ satthu santike pabbajissāmī ” ti. “ Kiṃ kathesi bhātika, tvaṃ me mātari matāya mātā viya,– “But you, master?” – “I shall go forth under the Teacher.” – “What say you, dear brother? When my mother died, I gained in you as it were a mother; when my father died, as it were a father. Your house contains great wealth.

pitari mate pitā viya laddho, gehe te mahāvibhavo, sakkā gehaṃ ajjhāvasanteheva puññāni kātuṃ, mā evaṃ karitthā ” ti.Surely you can do works of merit even though you live the household life. Do not so.” – “Dear brother, after hearing the Teacher teach the Dhamma, I can no longer live the life of a householder.

“ Tāta, ahaṃ satthu dhammadesanaṃ sutvā gharāvāse vasituṃ na sakkomi. Satthārā hi atisaṇhasukhumaṃ tilakkhaṇaṃ āropetvā ādimajjhapariyosānakalyāṇo dhammo desito,For the Teacher taught a Dhamma lovely in its beginning, its middle, and its end, and established precisely and exactly the three characteristics of existing things: impermanence, suffering, and non-self.

na sakkā so agāramajjhe vasantena pūretuṃ, pabbajissāmi, tātā ” ti. “ Bhātika, taruṇāyeva tāvattha, mahallakakāle pabbajissathā ” ti.I cannot fulfill the Dhamma amid the cares of the household life; I must go forth, dear brother.” – “Dear brother, now you are young. Wait until you are old, and then go forth.”

“ Tāta, mahallakassa hi attano hatthapādāpi anassavā honti, na attano vase vattanti, kimaṅgaṃ pana ñātakā, svāhaṃ tava kathaṃ na karomi, samaṇapaṭipattiṃyeva pūressāmi ”. “– “Dear brother, in the case of an old man, even hands and feet are disobedient and do not answer to his will; how much more so his kinsmen? No, I will not do as you say; I will fulfill the duties of a bhikkhu.

Jarājajjaritā honti, hatthapādā anassavā; Yassa so vihatatthāmo, kathaṃ dhammaṃ carissati ”. –Weakened by old age are hands and feet, disobedient. For the one lacking strength how will he live by the Dhamma?

Pabbajissāmevāhaṃ, tātātiDear brother, I shall go forth despite all considerations to the contrary.”

tassa viravantasseva satthu santikaṃ gantvā pabbajjaṃ yācitvā laddhapabbajjūpasampado ācariyupajjhāyānaṃ santike pañca vassāni vasitvā vuṭṭhavasso pavāretvā satthāramupasaṅkamitvā vanditvā pucchi – “ bhante,In spite of his brother’s lamentations Mahā Pāla went to the Teacher and asked to go forth. He went forth and took higher ordination and spent five rainy seasons in residence with his teachers and preceptor. When he had completed his fifth residence and celebrated the Invitation,

imasmiṃ sāsane kati dhurānī ” ti? “ Ganthadhuraṃ, vipassanādhuranti dveyeva dhurāni bhikkhū ” ti. “ Katamaṃ pana, bhante, ganthadhuraṃ,he approached the Teacher, worshipped him, and asked: “Venerable Sir, how many duties are there in this religion?” – “Two duties only, bhikkhu: the duty of study and the duty of meditation.” – “Venerable Sir, what is meant by the duty of study,

katamaṃ vipassanādhuran ” ti? “ Attano paññānurūpena ekaṃ vā dve vā nikāye sakalaṃ vā pana tepiṭakaṃ buddhavacanaṃ uggaṇhitvā tassa dhāraṇaṃ, kathanaṃ, vācananti idaṃ ganthadhuraṃ nāma,and what is meant by the duty of meditation?” – “The duty of study necessitates gaining a knowledge of the word of the Buddha in a manner conformable to one’s understanding, the mastery of one or two Collections (Nikāya), or indeed of the whole Three Baskets (Tipiṭaka),

sallahukavuttino pana pantasenāsanābhiratassa attabhāve khayavayaṃ paṭṭhapetvā sātaccakiriyavasena vipassanaṃ vaḍḍhetvā arahattaggahaṇanti idaṃ vipassanādhuraṃ nāmā ” ti.bearing it in mind, reciting it, teaching it. On the other hand the duty of meditation, which leads to Arahatship, involves frugal living, satisfaction with a remote lodging, fixing firmly in one’s mind the idea of decay and death,

“ Bhante, ahaṃ mahallakakāle pabbajito ganthadhuraṃ pūretuṃ na sakkhissāmi, vipassanādhuraṃ pana pūressāmi, kammaṭṭhānaṃ me kathethā ” ti.and the development of insight by persistent effort.” – “Venerable Sir, since I went forth in old age, I shall not be able to fulfill the duty of study. But I can fulfill the duty of meditation; teach me a meditation subject.”

Athassa satthā yāva arahattaṃ kammaṭṭhānaṃ kathesi.So the Teacher taught him a meditation subject leading to Arahatship. Then he worshipped the Teacher,

So satthāraṃ vanditvā attanā sahagāmino bhikkhū pariyesanto saṭṭhi bhikkhū labhitvā tehi saddhiṃ nikkhamitvā vīsayojanasatamaggaṃ gantvā ekaṃ mahantaṃ paccantagāmaṃ patvā tattha saparivāro piṇḍāya pāvisi.sought bhikkhus to accompany him, and having obtained sixty, departed with them. When he had proceeded a distance of twenty leagues, he arrived at a large border-village, and accompanied by his retinue, entered the village for alms. The inhabitants, observing that the bhikkhus were faithful in the performance of their duties,

Manussā vattasampanne bhikkhū disvāva pasannacittā āsanāni paññāpetvā nisīdāpetvā paṇītenāhārena parivisitvā,“ bhante,were favorably disposed to them, provided them with seats, and served them with savoury food. Then they enquired: “Venerable Sirs, where do the noble bhikkhus go?”

kuhiṃ ayyā gacchantī ” ti pucchitvā “ yathāphāsukaṭṭhānaṃ upāsakā ” ti vutte paṇḍitā manussā “ vassāvāsaṃ senāsanaṃ pariyesanti bhadantā ” ti ñatvā,“– “Lay friends, to a suitable retreat.” Then the wise villagers knew within themselves: “The venerable bhikkhus seek lodgings wherein to spend the rainy season.”

bhante, sace ayyā imaṃ temāsaṃ idha vaseyyuṃ,They said: “If the noble bhikkhus would reside here during these three months, we would abide steadfast in the refuges and receive the moral precepts.”

mayaṃ saraṇesu patiṭṭhāya sīlāni gaṇheyyāmā ” ti āhaṃsu. Tepi “ mayaṃ imāni kulāni nissāya bhavanissaraṇaṃ karissāmā ” ti adhivāsesuṃ.The bhikkhus, thinking to themselves: “Through these families we shall effect escape from the round of existences,” gave their consent. The villagers, having obtained the consent of the bhikkhus, proceeded to erect a monastery,

Manussā tesaṃ paṭiññaṃ gahetvā vihāraṃ paṭijaggitvā rattiṭṭhānadivāṭṭhānāni sampādetvā adaṃsu. Te nibaddhaṃ tameva gāmaṃ piṇḍāya pavisanti.building night-quarters and day-quarters, and when it was finished, presented it to the bhikkhus. The bhikkhus resorted regularly to that village only for alms.

Atha ne eko vejjo upasaṅkamitvā,“ bhante, bahūnaṃ vasanaṭṭhāne aphāsukampi nāma hoti, tasmiṃ uppanne mayhaṃ katheyyātha, bhesajjaṃ karissāmī ” ti pavāresi.And a certain physician came to them and offered his services, saying: “Venerable Sirs, where many reside, disease is inevitable. Should sickness arise, pray send me word, and I will prescribe remedies for you.”

Thero vassūpanāyikadivase te bhikkhū āmantetvā pucchi,“ āvuso, imaṃ temāsaṃ katihi iriyāpathehi vītināmessathā ” ti? “ Catūhi, bhante ” ti.When the bhikkhus entered upon residence on the first day of the rainy season, the elder, addressing them, asked this question: “Friends, in how many postures will you spend these three months?”

“ Kiṃ panetaṃ, āvuso, patirūpaṃ, nanu appamattehi bhavitabbaṃ ”? “ Mayañhi dharamānakassa buddhassa santikā kammaṭṭhānaṃ gahetvā āgatā,– “In all four postures, venerable Sir.” – “But, friends, is this proper? Assuredly we must be heedful, for it was from the living Buddha that we received our meditation subject on coming here;

buddhā ca nāma na sakkā pamādena ārādhetuṃ, kalyāṇajjhāsayena te vo ārādhetabbā. Pamattassa ca nāma cattāro apāyā sakagehasadisā, appamattā hothāvuso ” ti.and the favor of the Buddhas may not be won by double-dealing, but only by the manifestation of upright intent. Four states of suffering await he who is heedless, that he may enter therein as into his own habitation.

“ Kiṃ tumhe pana, bhante ” ti? “ Ahaṃ tīhi iriyāpathehi vītināmessāmi, piṭṭhiṃ na pasāressāmi, āvuso ” ti. “ Sādhu, bhante, appamattā hothā ” ti.Therefore, friends, be heedful.” – “But you, venerable Sir?” – “I shall spend the time in the three postures; I shall not stretch out my back, friends.” – “Very well, venerable Sir. Be heedful.”

Atha therassa niddaṃ anokkamantassa paṭhamamāse atikkante majjhimamāse sampatte akkhirogo uppajji.At the end of the first month the elder, who allowed himself no sleep, began to suffer from an affliction of the eyes.

Chiddaghaṭato udakadhārā viya akkhīhi assudhārā paggharanti. So sabbarattiṃ samaṇadhammaṃ katvā aruṇuggamane gabbhaṃ pavisitvā nisīdi.Streams of tears trickled from his eyes, as streams of water from a broken jar. All night long he devoted himself to meditation, and with the coming of dawn he entered his cell and sat down.

Bhikkhū bhikkhācāravelāya therassa santikaṃ gantvā,“ bhikkhācāravelā, bhante ” ti āhaṃsu. “ Tena hi, āvuso, gaṇhatha pattacīvaran ” ti.When it was time for the bhikkhus to go the rounds for alms, they came to the elder and said to him: “Venerable Sir, it is time for us to go the rounds for alms.” – “Very well, friends;

Attano pattacīvaraṃ gāhāpetvā nikkhami. Bhikkhū tassa akkhīhi assūni paggharante disvā,“ kimetaṃ, bhante ” ti pucchiṃsu. “ Akkhīni me,take bowl and robe.” Having thus directed them to take their own bowls and robes, he himself set out. The bhikkhus observed that his eyes were running and asked him: “What is the matter,

āvuso, vātā vijjhantī ” ti. “ Nanu, bhante, vejjena pavāritamhā, tassa kathemā ” ti. “ Sādhāvuso ” ti te vejjassa kathayiṃsu.venerable Sir?” – “The wind cuts my eyes, friends.” – “Were we not offered the services of a physician, venerable Sir? We will inform him.” – “Very well, friends.”

So telaṃ pacitvā pesesi. Thero nāsāya telaṃ āsiñcanto nisinnakova āsiñcitvā antogāmaṃ pāvisi.They informed the physician, who prepared an ointment and sent it to the elder. The elder applied the ointment, remaining seated as he did so,

Vejjo taṃ disvā āha – “ bhante, ayyassa kira akkhīni vāto vijjhatī ” ti? “ Āma, upāsakā ” ti. “ Bhante,and then entered the village. The physician, seeing him, said to him: “Venerable Sir, I am informed that the wind hurts your reverence’s eyes.” – “That is true,

mayā telaṃ pacitvā pesitaṃ, nāsāya vo telaṃ āsittan ” ti? “ Āma, upāsakā ” ti. “ Idāni kīdisan ” ti? “ Rujjateva upāsakā ” ti.lay disciple.” – “Venerable Sir, did you apply an ointment which I prepared and sent you?” – “Yes, lay disciple.” – “How do you feel now?” – “The pain continues just the same, lay disciple.”

Vejjo “ mayā ekavāreneva vūpasamanasamatthaṃ telaṃ pahitaṃ, kiṃ nu kho rogo na vūpasanto ” ti cintetvā,“ bhante,The physician thought to himself: “The ointment which I sent him should have cured him with only one application. How is it that he is not cured?”

nisīditvā vo telaṃ āsittaṃ, nipajjitvā ” ti pucchi. Thero tuṇhī ahosi, punappunaṃ pucchiyamānopi na kathesi.So he asked the elder: “Were you seated when you applied the ointment, or were you lying down?” The elder remained silent. Though the physician repeated the question several times,

So “ vihāraṃ gantvā therassa vasanaṭṭhānaṃ olokessāmī ” ti cintetvā – “ tena hi, bhante, gacchathā ” ti theraṃ vissajjetvāhe answered not a word. The physician thought to himself: “I will go to the monastery and have a look at his cell.” So he dismissed the elder, saying to him: “That will do, venerable Sir.”

vihāraṃ gantvā therassa vasanaṭṭhānaṃ olokento caṅkamananisīdanaṭṭhānameva disvā sayanaṭṭhānaṃ adisvā,“ bhante, nisinnehi vo āsittaṃ,Going to the monastery, he inspected the elder’s cell. Seeing only a place to walk and a place to sit down, but no place to lie down, he asked the elder: “Venerable Sir, were you seated when you applied the ointment,

nipannehī ” ti pucchi. Thero tuṇhī ahosi. “ Mā, bhante, evaṃ karittha, samaṇadhammo nāma sarīraṃ yāpentena sakkā kātuṃ,or were you lying down?” The elder remained silent. “Venerable Sir, do not act in this way; the duties of a religious can be performed only so long as the body is properly cared for.

nipajjitvā āsiñcathā ” ti punappunaṃ yāci. “ Gaccha tvaṃ tāvāvuso, mantetvā jānissāmī ” ti vejjaṃ uyyojesi.Were you lying down when you applied the ointment?” After the physician had repeated the question several times, the elder replied: “Go your way, friend; I will take counsel and decide the matter for myself.”

Therassa ca tattha neva ñātī, na sālohitā atthi, tena saddhiṃ manteyya? Karajakāyena pana saddhiṃ mantento “ vadehi tāva,Now the elder had no kinsmen or blood-relatives there. With whom, therefore, was he to take counsel? Therefore he took counsel with his own person, saying: “Come now, brother Pālita, tell me this.

āvuso pālita, tvaṃ kiṃ akkhīni olokessasi, udāhu buddhasāsanaṃ? Anamataggasmiñhi saṃsāravaṭṭe tava akkhikāṇassa gaṇanā nāma natthi,Will you give regard to your eyes or to the dispensation of the Buddha? For in the round of existences without conceivable beginning, there is no counting the number of times you have been without eyes.

anekāni pana buddhasatāni buddhasahassāni atītāni. Tesu te ekabuddhopi na pariciṇṇo, idāni imaṃ antovassaṃ tayo māse na nipajjissāmīti temāsaṃ nibaddhavīriyaṃ karissāmi.But while unnumbered hundreds of Buddhas and thousands of Buddhas have passed, your experience does not cover the period of even a single Buddha. Now in this rainy season you resolved not to lie down for three months.

Tasmā te cakkhūni nassantu vā bhijjantu vā, buddhasāsanameva dhārehi, mā cakkhūnī ” ti bhūtakāyaṃ ovadanto imā gāthāyo abhāsi – “Therefore let your eyes perish or decay. Keep only the dispensation of the Buddha, not your eyes.” And admonishing his own physical body, he uttered the following verses:

Cakkhūni hāyantu mamāyitāni, Sotāni hāyantu tatheva kāyo; Sabbampidaṃ hāyatu dehanissitaṃ, Kiṃ kāraṇā pālita tvaṃ pamajjasi. “My eyes decline, my ears decline, and likewise also my body; all that depends on the body declines why, Pālita, are you heedless?

Cakkhūni jīrantu mamāyitāni, Sotāni jīrantu tatheva kāyo; Sabbampidaṃ jīratu dehanissitaṃ, Kiṃ kāraṇā pālita tvaṃ pamajjasi. “My eyes decay, my ears decay, and likewise also my body; all that depends on the body decays why, Pālita, are you heedless?

Cakkhūni bhijjantu mamāyitāni, Sotāni bhijjantu tatheva kāyo; Sabbampidaṃ bhijjatu dehanissitaṃ, Kiṃ kāraṇā pālita tvaṃ pamajjasī ” ti.My eyes will fail, my ears will fail, and likewise also my body; all that depends on the body will fail why, Pālita, are you heedless?

Evaṃ tīhi gāthāhi attano ovādaṃ datvā nisinnakova natthukammaṃ katvā gāmaṃ piṇḍāya pāvisi. Vejjo taṃ disvā “ kiṃ,Having thus admonished himself in three verses, he applied the ointment to his nose, remaining seated as before, and then entered the village for alms. The physician, seeing him,

bhante, natthukammaṃ katan ” ti pucchi. “ Āma, upāsakā ” ti. “ Kīdisaṃ, bhante ” ti? “ Rujjateva upāsakā ” ti. “ Nisīditvā vo, bhante, natthukammaṃ kataṃ, nipajjitvā ” ti.asked him: “Venerable Sir, have you applied the ointment?” – “Yes, lay disciple.” – “How do you feel?” – “The pain continues just the same, lay disciple.”

Thero tuṇhī ahosi, punappunaṃ pucchiyamānopi na kiñci kathesi. Atha naṃ vejjo,“ bhante, tumhe sappāyaṃ na karotha,– “Venerable Sir, were you seated when you applied the ointment, or were you lying down?” The elder remained silent. The physician repeated the question several times, but the elder answered never a word.

ajjato paṭṭhāya ‘ asukena me telaṃ pakkan ’ ti mā vadittha, ahampi ‘ mayā vo telaṃ pakkan ’ ti na vakkhāmī ” ti āha.Then the physician said to him: “You are not doing as you ought for your own good. Henceforth do not say: ‘So and So prepared ointment for me’ and I will not say: ‘I prepared ointment for you.’”

So vejjena paccakkhāto vihāraṃ gantvā tvaṃ vejjenāpi paccakkhātosi, iriyāpathaṃ mā vissajji samaṇāti. “Given up on by the physician, the elder went to the monastery. He said: “Bhikkhu, though you have been given up by the physician, do not give up your posture.

Paṭikkhitto tikicchāya, vejjenāpi vivajjito; Niyato maccurājassa, kiṃ pālita pamajjasī ” ti. –Being refused medicine, rejected by the doctor, destined for the King of Death, why, Pālita, be heedless?”

Imāya gāthāya attānaṃ ovaditvā samaṇadhammaṃ akāsi. Athassa majjhimayāme atikkante apubbaṃ acarimaṃ akkhīni ceva kilesā ca bhijjiṃsu. So sukkhavipassako arahā hutvā gabbhaṃ pavisitvā nisīdi.Having admonished himself in this verse, he resumed his meditations. At the end of the middle watch his eyes and his pollutants were blotted out simultaneously, and he became an Arahat through pure insight. He entered his cell and sat down.

Bhikkhū bhikkhācāravelāya āgantvā “ bhikkhācārakālo, bhante ” ti āhaṃsu. “ Kālo, āvuso ” ti? “ Āma, bhante ” ti.Blindness and Insight When the time came for the bhikkhus to go the rounds for alms, they came to the elder and said to him: “Venerable Sir, it is time for us to go the rounds for alms.” – “Is it time,

“ Tena hi gacchathā ” ti. “ Kiṃ tumhe pana, bhante ” ti? “ Akkhīni me, āvuso, parihīnānī ” ti.friends?” – “Yes, venerable Sir.” – “Well then, go your way.” – “But you, venerable Sir?” – “The sight of my eyes is gone, friends.” They looked at his eyes, and their own eyes filled with tears.

Te tassa akkhīni oloketvā assupuṇṇanettā hutvā,“ bhante, mā cintayittha, mayaṃ vo paṭijaggissāmā ” ti theraṃ samassāsetvā kattabbayuttakaṃ vattapaṭivattaṃ katvā gāmaṃ piṇḍāya pavisiṃsu.“Do not worry, venerable Sir; we will look after you,” they said to the elder, comforting him. And having performed the various duties required of them, they entered the village for alms.

Manussā theraṃ adisvā,“ bhante, amhākaṃ ayyo kuhin ” ti pucchitvā taṃ pavattiṃ sutvā yāguṃ pesetvā sayaṃ piṇḍapātamādāya gantvā theraṃ vanditvā pādamūle parivattamānā roditvā,“ bhante,Not seeing the elder, people asked the bhikkhus: “Friends, where is our noble elder?” When they learned what had happened, they sent rice-porridge to him. Afterwards, taking food, they went in person, worshipped the elder, and rolling on the ground before his feet,

mayaṃ vo paṭijaggissāma, tumhe mā cintayitthā ” ti samassāsetvā pakkamiṃsu. Tato paṭṭhāya nibaddhaṃ yāgubhattaṃ vihārameva pesenti.poured out their lamentations. Then they comforted him, saying: “We will care for you, venerable Sir; do not worry,” and went their way. From that time on they sent rice-porridge regularly to the monastery.

Theropi itare saṭṭhi bhikkhū nirantaraṃ ovadati. Te tassovāde ṭhatvā upakaṭṭhāya pavāraṇāya sabbeva saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu.The elder constantly admonished the other sixty bhikkhus, and they carried out his admonitions so faithfully that at the approaching Invitation (Pavāraṇā) all of them became Arahats possessed of the analytic knowledges (paṭisambhidā).

Te vuṭṭhavassā ca pana satthāraṃ daṭṭhukāmā hutvā theramāhaṃsu,“ bhante, satthāraṃ daṭṭhukāmamhā ” ti. Thero tesaṃ vacanaṃ sutvā cintesi – “ ahaṃ dubbalo,At the end of the rainy season, desiring to see the Teacher, they said to the elder: “Venerable Sir, we desire to see the Teacher.”

antarāmagge ca amanussapariggahitā aṭavī atthi, mayi etehi saddhiṃ gacchante sabbe kilamissanti, bhikkhampi labhituṃ na sakkhissanti, ime puretarameva pesessāmī ” ti.When the elder heard their request, he thought to himself: “I am weak, and on the way is a forest haunted by Amanussa (Non-Human Beings). If I go with them, all will become weary and will be unable to obtain alms. I will send them on ahead.”

Atha ne āha – “ āvuso, tumhe purato gacchathā ” ti. “ Tumhe pana bhante ” ti? “ Ahaṃ dubbalo, antarāmagge ca amanussapariggahitā aṭavī atthi,So he said to them: “Friends, you go on ahead.” – “But you, venerable Sir?” – “I am weak, and on the way is a forest haunted by Amanussa.

mayi tumhehi saddhiṃ gacchante sabbe kilamissatha, tumhe purato gacchathā ” ti. “ Mā, bhante, evaṃ karittha, mayaṃ tumhehi saddhiṃyeva gamissāmā ” ti. “ Mā vo, āvuso,If I go with you, you will all become weary; therefore you go on ahead.” – “Do not so, venerable Sir; we will go only with you.” – “Friends,

evaṃ ruccittha, evaṃ sante mayhaṃ aphāsukaṃ bhavissati, mayhaṃ kaniṭṭho pana tumhe disvā pucchissati, athassa mama cakkhūnaṃ parihīnabhāvaṃ āroceyyātha, so mayhaṃ santikaṃ kañcideva pahiṇissati,please do not do so; if you do so, it will displease me. When my younger brother sees you and asks after me, tell him that I have lost the sight of my eyes, and he will send someone to guide my steps.

tena saddhiṃ āgacchissāmi, tumhe mama vacanena dasabalañca asītimahāthere ca vandathā ” ti te uyyojesi.Greet in my name the One of Ten Strengths and the eighty great elders.” So saying, he dismissed them.

Te theraṃ khamāpetvā antogāmaṃ pavisiṃsu. Manussā te disvā nisīdāpetvā bhikkhaṃ datvā “ kiṃ, bhante,They begged the elder to pardon them for their insistence, and entered the village for alms. The villagers provided them with seats, presented them with alms, and asked them: “Venerable Sirs, may we know why the noble bhikkhus are leaving?” – “Yes,

ayyānaṃ gamanākāro paññāyatī ” ti? “ Āma, upāsakā, satthāraṃ daṭṭhukāmamhā ” ti. Te punappunaṃ yācitvā tesaṃ gamanachandameva ñatvā anugantvā paridevitvā nivattiṃsu.lay disciples, we desire to see the Teacher.” The villagers repeatedly begged the bhikkhus to remain, but finding that they were firm in their determination to go, accompanied them on their way weeping, and then turned back.

Tepi anupubbena jetavanaṃ gantvā satthārañca asītimahāthere ca therassa vacanena vanditvā punadivase yattha therassa kaniṭṭho vasati,After journeying from place to place, the bhikkhus arrived at Jetavana and greeted the Teacher and the eighty great elders in the name of the elder. Having done so,

taṃ vīthiṃ piṇḍāya pavisiṃsu. Kuṭumbiko te sañjānitvā nisīdāpetvā katapaṭisanthāro “ bhātikatthero me, bhante,they entered the street where the elder’s younger brother lived for alms. The householder recognized them, received them cordially, provided them with seats,

kuhin ” ti pucchi. Athassa te taṃ pavattiṃ ārocesuṃ. So taṃ sutvāva tesaṃ pādamūle parivattento roditvā pucchi – “and asked them: “Where is my dear brother the elder?” They told him what had happened. Flinging himself at their feet, he rolled on the ground and wept.

idāni, bhante, kiṃ kātabban ” ti? “ Thero ito kassaci āgamanaṃ paccāsīsati, tassa gatakāle tena saddhiṃ āgamissatī ” ti. “ Ayaṃ me, bhante,Then he asked them: “Now, friends, what is to be done?” – “The elder wishes to have someone come from here, that he may return with him.” – “Friends, here is my sister’s son Pālita.

bhāgineyyo pālito nāma, etaṃ pesethā ” ti. “ Evaṃ pesetuṃ na sakkā, magge paripantho atthi, taṃ pabbājetvā pesetuṃ vaṭṭatī ” ti.Send him.” – “It will never do to send him, for there is danger by the way. We might, however, send him, after first letting him go forth.” – “Do so, and then send him, friends.”

“ Evaṃ katvā pesetha, bhante ” ti. Atha naṃ pabbājetvā aḍḍhamāsamattaṃ pattacīvaraggahaṇādīni sikkhāpetvā maggaṃ ācikkhitvā pahiṇiṃsu.So they let him go forth and for a fortnight instructed him in such matters as the proper manner of putting on the robe. Then, showing him the way, they sent him forth.

So anupubbena taṃ gāmaṃ patvā gāmadvāre ekaṃ mahallakaṃ disvā,“ imaṃ gāmaṃ nissāya koci āraññako vihāro atthī ” ti pucchi. “ Atthi, bhante ” ti. “ Ko nāma tattha vasatī ” ti?After journeying from place to place, he arrived at the village. Seeing an old man at the village gate, he asked him: “Is there a forest hermitage near this village?”

“ Pālitatthero nāma, bhante ” ti. “ Maggaṃ me ācikkhathā ” ti. “ Kosi tvaṃ, bhante ” ti?– “There is, venerable Sir.” – “Who lives there?” – “An elder named Pālita, venerable Sir.” – “Show me the way there.” – “Who are you, venerable Sir?” – “I am the son of the elder’s sister.”

“ Therassa bhāgineyyomhī ” ti. Atha naṃ gahetvā vihāraṃ nesi. So theraṃ vanditvā aḍḍhamāsamattaṃ vattapaṭivattaṃ katvā theraṃ sammā paṭijaggitvā,“So the old man took him and led him to the hermitage. He worshipped the elder and for a fortnight performed the major and minor duties for him, ministering to him faithfully.

bhante, mātulakuṭumbiko me tumhākaṃ āgamanaṃ paccāsīsati, etha, gacchāmā ” ti āha. “ Tena hi imaṃ me yaṭṭhikoṭiṃ gaṇhāhī ” ti.Then he said to him: “Venerable Sir, the householder, my mother’s brother, desires to have you come to him. Let us go there.” – “Very well, take hold of my staff.” Taking hold of the staff by the tip, he entered the village with the elder.

So yaṭṭhikoṭiṃ gahetvā therena saddhiṃ antogāmaṃ pāvisi. Manussā theraṃ nisīdāpetvā “ kiṃ, bhante, gamanākāro vo paññāyatī ” ti pucchiṃsu.The villagers provided the elder with a seat and asked him: “Venerable Sir, may we know your purpose in going?” – “Yes, lay disciples, I am going to pay my respects to the Teacher.”

“ Āma, upāsakā, gantvā satthāraṃ vandissāmī ” ti. Te nānappakārena yācitvā alabhantā theraṃ uyyojetvā upaḍḍhapathaṃ gantvā roditvā nivattiṃsu.The villagers sought by all means in their power to persuade them to remain, but failing in their efforts, escorted them part of the way, and then turned back weeping.

Sāmaṇero theraṃ yaṭṭhikoṭiyā ādāya gacchanto antarāmagge aṭaviyaṃ kaṭṭhanagaraṃ nāma therena upanissāya vuṭṭhapubbaṃ gāmaṃ sampāpuṇi,When the novice had gone part of the way with the elder, holding the tip of the elder’s staff, he arrived at a forest village named Kaṭṭhanagara (Wood Town), near which the elder formerly resided.

so gāmato nikkhamitvā araññe gītaṃ gāyitvā dārūni uddharantiyā ekissā itthiyā gītasaddaṃ sutvā sare nimittaṃ gaṇhi.As the novice came out of the village, he heard in the forest the voice of a woman singing away as she gathered firewood. As he listened to her song, he fell in love with her voice.

Itthisaddo viya hi añño saddo purisānaṃ sakalasarīraṃ pharitvā ṭhātuṃ samattho nāma natthi. Tenāha bhagavā – “ Nāhaṃ, bhikkhave, aññaṃ ekasaddampi samanupassāmi,There is no sound to be compared with a woman’s voice for power to thrill man’s whole frame. Therefore said the Fortunate One: “Bhikkhus, I know of no other single sound which so completely takes possession of the heart of a man as this, bhikkhus;

yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, itthisaddo ” ti (a. ni.1.2). Sāmaṇero tattha nimittaṃ gahetvā yaṭṭhikoṭiṃ vissajjetvā “ tiṭṭhatha tāva,namely, a woman’s voice.” The novice, fascinated by her voice, let go his hold of the elder’s staff. He said: “Wait just a moment, venerable Sir; I have some business.”

bhante, kiccaṃ me atthī ” ti tassā santikaṃ gato. Sā taṃ disvā tuṇhī ahosi. So tāya saddhiṃ sīlavipattiṃ pāpuṇi.So saying, he went in the direction of the woman. When she saw him, she became silent. The novice violated the law of chastity with her.

Thero cintesi – “ idāneva eko gītasaddo suyyittha. So ca kho itthiyā saddo chijji, sāmaṇeropi cirāyati, so tāya saddhiṃ sīlavipattiṃ patto bhavissatī ” ti.The elder thought to himself: “Just now I heard the sound of someone singing, and it was none other than a woman’s voice. The novice tarries; he must have violated the law of chastity.”

Sopi attano kiccaṃ niṭṭhāpetvā āgantvā “ gacchāma, bhante ” ti āha. Atha naṃ thero pucchi – “ pāpojātosi sāmaṇerā ” ti.When the novice had finished his business, he returned to the elder and said: “Come, venerable Sir, let us be off.” But the elder asked him: “Novice, have you done wrong?”

So tuṇhī hutvā therena punappunaṃ puṭṭhopi na kiñci kathesi. Atha naṃ thero āha – “ tādisena pāpena mama yaṭṭhikoṭiggahaṇakiccaṃ natthī ” ti.The novice remained silent, and though questioned repeatedly, answered never a word. Then said the elder to him: “A wrongdoer like you can never hold the tip of my staff.”

So saṃvegappatto kāsāyāni apanetvā gihiniyāmena paridahitvā,“ bhante, ahaṃ pubbe sāmaṇero, idāni panamhi gihī jāto,The novice, overwhelmed with remorse, removed his yellow robes, clothed himself in the garb of a householder, and said: “Venerable Sir, before I was a novice;

pabbajantopi ca svāhaṃ na saddhāya pabbajito, maggaparipanthabhayena pabbajito, etha gacchāmā ” ti āha. “now I have become a lay disciple again. It was not through faith that I went forth, but because I feared the dangers of the journey. Come, let us be off.”

Āvuso, gihipāpopi samaṇapāpopi pāpoyeva, tvaṃ samaṇabhāve ṭhatvāpi sīlamattaṃ pūretuṃ nāsakkhi, gihī hutvā kiṃ nāma kalyāṇaṃ karissasi,The elder replied: “A wrongdoer is a wrongdoer, be he lay disciple or be he novice. While you were a novice, you were unable to keep the law of chastity.

tādisena pāpena mama yaṭṭhikoṭiggahaṇakiccaṃ natthī ” ti āha. “ Bhante, amanussupaddavo maggo, tumhe ca andhā apariṇāyakā, kathaṃ idha vasissathā ” ti?Will you be a better man for having become a lay disciple? A wrongdoer like you can never hold the tip of my staff.” – “Venerable Sir, the road is infested with Amanussa and you are blind.

Atha naṃ thero,“ āvuso, tvaṃ mā evaṃ cintayi, idheva me nipajjitvā marantassāpi aparāparaṃ parivattantassāpi tayā saddhiṃ gamanaṃ nāma natthī ” ti vatvā imā gāthā abhāsi – “How can you remain here?” The elder answered: “Friend, don’t worry about that. No matter whether I lie down right here and die, or wander here and there, with you I will never go.” So saying, he pronounced the following verses:

Handāhaṃ hatacakkhusmi, kantāraddhānamāgato; Seyyamāno na gacchāmi, natthi bāle sahāyatā. “Alas! I have lost the sight of my eyes, across a desert I have come, lying down and going no farther, with fools no fellowship may be.

Handāhaṃ hatacakkhusmi, kantāraddhānamāgato; Marissāmi no gamissāmi, natthi bāle sahāyatā ” ti.Alas! I have lost the sight of my eyes, across a desert I have come, I will die and go no farther, with fools no fellowship may be.

Taṃ sutvā itaro saṃvegajāto “ bhāriyaṃ vata me sāhasikaṃ ananucchavikaṃ kammaṃ katan ” ti bāhā paggayha kandanto vanasaṇḍaṃ pakkhanditvā tathā pakkantova ahosi.When the novice heard this, he was overwhelmed with remorse. And he cried out: “A grievous sin indeed have I committed, a deed of savagery and impropriety!” And wringing his hands and weeping, he plunged into the forest and made off.

Therassāpi sīlatejena saṭṭhiyojanāyāmaṃ paññāsayojanavitthataṃ pannarasayojanabahalaṃ jayasumanapupphavaṇṇaṃ nisīdanuṭṭhahanakālesu onamanunnamanapakatikaṃ sakkassa devarañño paṇḍukambalasilāsanaṃ uṇhākāraṃ dassesi.By the power of the elder’s virtue the Yellowstone Throne of Sakka, the Lord of the Devas, sixty leagues long, fifty leagues wide, fifteen leagues thick, of the color of the China Rose flower, which has a way of lowering itself when Sakka sits down and of rising again when he stands up,

Sakko “ ko nu kho maṃ ṭhānā cāvetukāmo ” ti olokento dibbena cakkhunā theraṃ addasa. Tenāhu porāṇā – “manifested signs of heat. “Who, pray, can be seeking to thrust me from my seat?” thought Sakka. Surveying the world with his Divine Eye, he saw the elder. Therefore those of old time said:

Sahassanetto devindo, dibbacakkhuṃ visodhayi; Pāpagarahī ayaṃ pālo, ājīvaṃ parisodhayi. “The Lord of the Devas, the thousand-eyed, purified the Divine Eye condemning wickedness, Pāla purified his livelihood.

Sahassanetto devindo, dibbacakkhuṃ visodhayi; Dhammagaruko ayaṃ pālo, nisinno sāsane rato ” ti.The Lord of the Devas, the thousand-eyed, purified the Divine Eye respecting the Dhamma, Pāla purified his livelihood.

Athassa etadahosi – “ sacāhaṃ evarūpassa pāpagarahino dhammagarukassa ayyassa santikaṃ na gamissāmi, muddhā me sattadhā phaleyya, gamissāmi tassa santikan ” ti. Tato – “Then this thought occurred to him: “Should I fail to go to the assistance of such a one, who blamed wickedness, a Dhamma-revering elder, my head is likely to split into seven pieces. I will go to him.” And so

Sahassanetto devindo, devarajjasirindharo; Taṅkhaṇena āgantvāna, cakkhupālamupāgami ”. –The Lord of the Devas, the thousand-eyed, bearing glory in his sovereignty, having approached in an instant, came close unto Cakkhupāla.

Upagantvā ca pana therassa avidūre padasaddamakāsi. Atha naṃ thero pucchi – “ ko eso ” ti? “ Ahaṃ, bhante, addhiko ” ti.Accordingly Sakka approached the elder. When he was quite near him, he shuffled his feet. “Who is there?” asked the elder. “It is I, venerable Sir, a traveler.”

“ Kuhiṃ yāsi upāsakā ” ti? “ Sāvatthiyaṃ, bhante ” ti. “ Yāhi, āvuso ” ti. “ Ayyo pana, bhante, kuhiṃ gamissatī ” ti?– “Where are you going, lay disciple?” – “To Sāvatthī, venerable Sir.” – “Continue your journey, friend.” – “But, venerable Sir, where is your reverence going?”

“ Ahampi tattheva gamissāmī ” ti. “ Tena hi ekatova gacchāma, bhante ” ti. “ Ahaṃ, āvuso, dubbalo, mayā saddhiṃ gacchantassa tava papañco bhavissatī ” ti.– “I am going there too.” – “Well then, let us go together, venerable Sir.” – “I am weak, friend. If you go with me, you will be delayed.” – “I have no urgent business.

“ Mayhaṃ accāyikaṃ natthi, ahampi ayyena saddhiṃ gacchanto dasasu puññakiriyavatthūsu ekaṃ labhissāmi, ekatova gacchāma, bhante ” ti.Besides, if I go with you, I can avail myself of one of the ten ways and means of acquiring merit. Let us go together, venerable Sir.”

Thero “ eso sappuriso bhavissatī ” ti cintetvā – “ tena hi saddhiṃ gamissāmi, yaṭṭhikoṭiṃ gaṇha upāsakā ” ti āha. Sakko tathā katvā pathaviṃ saṅkhipanto sāyanhasamaye jetavanaṃ sampāpesi.The elder thought to himself: “This is without doubt some pious man.” So he said to him: “Very well, take hold of the tip of my staff, lay brother.”

Thero saṅkhapaṇavādisaddaṃ sutvā “ kattheso saddo ” ti pucchi. “ Sāvatthiyaṃ, bhante ” ti? “ Pubbe mayaṃ gamanakāle cirena gamimhā ” ti.Sakka did so. And Sakka shortened the distance so that they arrived at Jetavana at eventide. The elder, hearing the noise of trumpets, drums, and other instruments of music, asked: “Where is that noise?”

“ Ahaṃ ujumaggaṃ jānāmi, bhante ” ti. Tasmiṃ khaṇe thero “ nāyaṃ manusso, devatā bhavissatī ” ti sallakkhesi. “– “At Sāvatthī, venerable Sir.” – “Lay brother, when I came here before, we were a long time in coming.” – “I know a short cut, venerable Sir.” At that moment the elder perceived within himself: “This is no human being; it must be a Deva.”

Sahassanetto devindo, devarajjasirindharo; Saṅkhipitvāna taṃ maggaṃ, khippaṃ sāvatthimāgamī ” ti.The Lord of the Devas, the thousand-eyed, bearing glory in his sovereignty, after having shortened the path, quickly came unto Sāvatthī.

So theraṃ netvā therassevatthāya kaniṭṭhakuṭumbikena kāritaṃ paṇṇasālaṃ netvā phalake nisīdāpetvā piyasahāyakavaṇṇena tassa santikaṃ gantvā,“ samma,Sakka conducted the elder to a hut of leaves and grass which his younger brother had made for his express use, seated him on a couch, and then, disguising himself as a dear friend of the younger brother,

cūḷapālā ” ti pakkosi. “ Kiṃ, sammā ” ti? “ Therassāgatabhāvaṃ jānāsī ” ti? “ Na jānāmi, kiṃ pana thero āgato ” ti? “ Āma,went to summon him. “Friend Pāla!” he called out. “What is it, friend?” – “Do you know that the elder has arrived?” – “No. Is it true that the elder has arrived?” – “Yes,

samma, idāni ahaṃ vihāraṃ gantvā theraṃ tayā kāritapaṇṇasālāya nisinnakaṃ disvā āgatomhī ” ti vatvā pakkāmi.friend, I have just returned from the hermitage, and saw the elder seated in the hut of leaves and grass you built for him.” So saying, he departed.

Kuṭumbikopi vihāraṃ gantvā theraṃ disvā pādamūle parivattanto roditvā “ idaṃ disvā ahaṃ, bhante,The householder went to the hermitage. When he saw the elder, he flung himself at his feet, rolled on the ground, and wept. Then he said: “I knew this would happen, venerable Sir.

tumhākaṃ pabbajituṃ nādāsin ” tiādīni vatvā dve dāsadārake bhujisse katvā therassa santike pabbājetvā “ antogāmato yāgubhattādīni āharitvā theraṃ upaṭṭhahathā ” ti paṭiyādesi.It was for this reason that I withheld from you my permission to go forth.” After talking with him for some time, he freed two slave-boys, had the elder let them go forth, and committed him to their care, saying: “Bring rice porridge and other kinds of food from the village and minister to the elder.”

Sāmaṇerā vattapaṭivattaṃ katvā theraṃ upaṭṭhahiṃsu.The novices ministered to the elder, performing the major and minor duties faithfully.

Athekadivasaṃ disāvāsino bhikkhū “ satthāraṃ passissāmā ” ti jetavanaṃ āgantvā tathāgataṃ vanditvā asītimahāthere ca,Now one day a party of bhikkhus residing in foreign parts came to Jetavana to see the Teacher.

vanditvā vihāracārikaṃ carantā cakkhupālattherassa vasanaṭṭhānaṃ patvā “ idampi passissāmā ” ti sāyaṃ tadabhimukhā ahesuṃ. Tasmiṃ khaṇe mahāmegho uṭṭhahi.After paying their respects to the Teacher and seeing the eighty great elders, they made the rounds of the monastery. Coming to Cakkhupāla’s retreat, they said to each other: “Let us see him too.”

Te “ idāni atisāyanho, megho ca uṭṭhito, pātova gantvā passissāmā ” ti nivattiṃsu.So when evening came, they set out to visit him. Just at that moment a severe storm arose. So they turned back, saying: “It is now evening, and a storm has arisen.

Devo paṭhamayāmaṃ vassitvā majjhimayāme vigato. Thero āraddhavīriyo āciṇṇacaṅkamano, tasmā pacchimayāme caṅkamanaṃ otari.Therefore we will go and see him in the morning.” The rain continued during the first watch, but ceased in the second. The elder, a man of great energy, accustomed to walking, came down into the cloister in the last watch.

Tadā ca pana navavuṭṭhāya bhūmiyā bahū indagopakā uṭṭhahiṃsu. Te there caṅkamante yebhuyyena vipajjiṃsu.Now at that time many insects had come out of the newly wet earth, and as the elder walked up and down, they perished in great numbers. The resident bhikkhus did not sweep betimes where the elder walked.

Antevāsikā therassa caṅkamanaṭṭhānaṃ kālasseva na sammajjiṃsu. Itare bhikkhū “ therassa vasanaṭṭhānaṃ passissāmā ” ti āgantvā caṅkamane matapāṇake disvā “ ko imasmiṃ caṅkamatī ” ti pucchiṃsu.When the visiting bhikkhus arrived, saying: “We would see the place where the elder resides,” and saw the insects in the cloister, they asked: “Who was it that walked in this cloister?” – “Our master, venerable Sirs.”

“ Amhākaṃ upajjhāyo, bhante ” ti. Te ujjhāyiṃsu “ passathāvuso, samaṇassa kammaṃ,They were offended and said: “See what the bhikkhu has done. When he had the sight of his eyes, he lay down and slept and did no wrong.

sacakkhukakāle nipajjitvā niddāyanto kiñci akatvā idāni cakkhuvikalakāle ‘ caṅkamāmī ’ ti ettake pāṇake māresi ‘ atthaṃ karissāmī ’ ti anatthaṃ karotī ” ti.But now that he has lost his eyesight, saying to himself: ‘I will take a walk,’ he has destroyed these insects. ‘That which is right I will do,’ said he; but that which was not right he has done.”

Atha kho te gantvā tathāgatassa ārocesuṃ,“ bhante, cakkhupālatthero ‘ caṅkamāmī ’ ti bahū pāṇake māresī ” ti. “ Kiṃ pana so tumhehi mārento diṭṭho ” ti?So they went and reported the matter to the Realised One, saying: “Venerable Sir, the Elder Cakkhupāla, saying to himself: ‘I will take a walk,’ has destroyed many insects.”

“ Na diṭṭho, bhante ” ti. “ Yatheva tumhe taṃ na passatha, tatheva sopi te pāṇe na passati.– “But did you see him killing them?” – “We did not, venerable Sir.” – “Precisely as you did not see him, so also did he not see these insects.

Khīṇāsavānaṃ maraṇacetanā nāma natthi, bhikkhave ” ti. “ Bhante, arahattassa upanissaye sati kasmā andho jāto ” ti?Bhikkhus, they who have destroyed the pollutants have no thought of killing.” – “Venerable Sir, seeing that he was destined to become an Arahat, how was it that he became blind?”

“ Attano katakammavasena, bhikkhave ” ti. “ Kiṃ pana, bhante, tena katan ” ti? Tena hi, bhikkhave, suṇātha –– “Bhikkhus, it was by reason of his misdeed in a former existence.” – “Why, venerable Sir, what did he do?” – “Well then, bhikkhus, listen.” [158]

Atīte bārāṇasiyaṃ kāsiraññe rajjaṃ kārente eko vejjo gāmanigamesu caritvā vejjakammaṃ karonto ekaṃ cakkhudubbalaṃ itthiṃ disvā pucchi – “1a Story of the Past: The Wicked Physician and the Woman

kiṃ te aphāsukan ” ti? “ Akkhīhi na passāmī ” ti. “ Bhesajjaṃ te karissāmī ” ti? “ Karohi, sāmī ” ti. “ Kiṃ me dassasī ” ti?In times long past, when the king of Kāsi reigned at Benāres, a certain physician went through towns and villages practicing his profession. Seeing a certain woman with weak eyes, he asked her: “What is the matter with you?” – “My eyesight has failed.”

“ Sace me akkhīni pākatikāni kātuṃ sakkhissasi, ahaṃ te saddhiṃ puttadhītāhi dāsī bhavissāmī ” ti.– “I will prescribe for you.” – “Do so, master.” – “What will you give me?” – “If you succeed in making my eyes well and strong again, I will become your slave, and my sons and daughters too.”

So “ sādhū ” ti bhesajjaṃ saṃvidahi, ekabhesajjeneva akkhīni pākatikāni ahesuṃ.– “Very well,” said he. So he prescribed a remedy for her, and with a single application of the remedy her eyes became well and strong again.

Sā cintesi – “ ahametassa saputtadhītā dāsī bhavissāmī ” ti paṭijāniṃ,“ na kho pana maṃ saṇhena sammācārena samudācarissati, vañcessāmi nan ” ti. Sā vejjenāgantvā “ kīdisaṃ, bhadde ” ti puṭṭhā “ pubbe me akkhīni thokaṃ rujjiṃsu,Upon this she thought: “I promised to become his slave, and my sons and daughters too. But he will not treat me kindly. Therefore I will deceive him.”

idāni pana atirekataraṃ rujjantī ” ti āha. Vejjo “ ayaṃ maṃ vañcetvā kiñci adātukāmā, na me etāya dinnāya bhatiyā attho,So when the physician came and asked her how she was getting on, she answered: “Before, my eyes pained me a little; but now they hurt me worse than ever.” The physician thought: “This woman is deceiving me because she is unwilling to give me anything.

idāneva naṃ andhaṃ karissāmī ” ti cintetvā gehaṃ gantvā bhariyāya etamatthaṃ ācikkhi. Sā tuṇhī ahosi. So ekaṃ bhesajjaṃ yojetvā tassā santikaṃ gantvā “ bhadde,I don’t want her fee; now I will make her blind.” So he went home and told his wife about the matter. His wife said nothing.

imaṃ bhesajjaṃ añjehī ” ti añjāpesi. Athassā dve akkhīni dīpasikhā viya vijjhāyiṃsu. So vejjo cakkhupālo ahosi.Then he compounded an ointment, went to the woman’s house, and directed her to rub it into her eyes. She did so, and her eyes went out like the flame of a lamp. That physician was Cakkhupāla.

Bhikkhave, tadā mama puttena katakammaṃ pacchato pacchato anubandhi.“Bhikkhus, the wicked deed then committed by my son followed him ever after;

Pāpakammañhi nāmetaṃ dhuraṃ vahato balibaddassa padaṃ cakkaṃ viya anugacchatīti idaṃ vatthuṃ kathetvā anusandhiṃ ghaṭetvā patiṭṭhāpitamattikaṃ sāsanaṃ rājamuddāya lañchanto viya dhammarājā imaṃ gāthamāha –for a wicked deed follows the wrongdoer even as a wheel follows the hoof of the ox that bears the yoke.” After relating this story, the Dhamma king joined the connection, even as a king seals an edict with the royal seal after the clay has been affixed, and pronounced the following verse:

1. “ Manopubbaṅgamā dhammā, manoseṭṭhā manomayā; Manasā ce paduṭṭhena, bhāsati vā karoti vā; Tato naṃ dukkhamanveti, cakkaṃva vahato padan ” ti.Mind precedes thoughts, mind is their chief, their quality is made by mind, if with base mind one speaks or acts through that, suffering follows one like a wheel follows ox’s foot.

Tattha manoti kāmāvacarakusalādibhedaṃ sabbampi catubhūmikacittaṃ.

Imasmiṃ pana pade tadā tassa vejjassa uppannacittavasena niyamiyamānaṃ vavatthāpiyamānaṃ paricchijjiyamānaṃ domanassasahagataṃ paṭighasampayuttacittameva labbhati.

Pubbaṅgamāti tena paṭhamagāminā hutvā samannāgatā. Dhammāti guṇadesanāpariyattinissattanijjīvavasena cattāro dhammā nāma. Tesu – “ Na hi dhammo adhammo ca, ubho samavipākino;

Adhammo nirayaṃ neti, dhammo pāpeti suggatin ” ti.(theragā.304; jā.1.15.386)– Ayaṃ guṇadhammo nāma. “ Dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇan ” ti (ma. ni.3.420) ayaṃ desanādhammo nāma.

“ Idha pana, bhikkhave, ekacce kulaputtā dhammaṃ pariyāpuṇanti suttaṃ geyyan ” ti (ma. ni.1.239) ayaṃ pariyattidhammo nāma. “ Tasmiṃ kho pana samaye dhammā honti, khandhā hontī ” ti (dha. sa.121) ayaṃ nissattadhammo nāma, nijjīvadhammotipi eso eva. Tesu imasmiṃ ṭhāne nissattanijjīvadhammo adhippeto.

So atthato tayo arūpino khandhā vedanākkhandho saññākkhandho saṅkhārakkhandhoti. Ete hi mano pubbaṅgamo etesanti manopubbaṅgamā nāma.

Kathaṃ panetehi saddhiṃ ekavatthuko ekārammaṇo apubbaṃ acarimaṃ ekakkhaṇe uppajjamāno mano pubbaṅgamo nāma hotīti? Uppādapaccayaṭṭhena.

Yathā hi bahūsu ekato gāmaghātādīni kammāni karontesu “ ko etesaṃ pubbaṅgamo ” ti vutte yo nesaṃ paccayo hoti, yaṃ nissāya te taṃ kammaṃ karonti,

so datto vā mitto vā tesaṃ pubbaṅgamoti vuccati, evaṃsampadamidaṃ veditabbaṃ. Iti uppādapaccayaṭṭhena mano pubbaṅgamo etesanti manopubbaṅgamā. Na hi te mane anuppajjante uppajjituṃ sakkonti,

mano pana ekaccesu cetasikesu anupajjantesupi uppajjatiyeva. Adhipativasena pana mano seṭṭho etesanti manoseṭṭho. Yathā hi corādīnaṃ corajeṭṭhakādayo adhipatino seṭṭhā.

Tathā tesampi mano adhipati manova seṭṭhā. Yathā pana dāruādīhi nipphannāni tāni tāni bhaṇḍāni dārumayādīni nāma honti, tathā tepi manato nipphannattā manomayā nāma.

Paduṭṭhenāti āgantukehi abhijjhādīhi dosehi paduṭṭhena. Pakatimano hi bhavaṅgacittaṃ, taṃ apaduṭṭhaṃ. Yathā hi pasannaṃ udakaṃ āgantukehi nīlādīhi upakkiliṭṭhaṃ nīlodakādibhedaṃ hoti,

na ca navaṃ udakaṃ, nāpi purimaṃ pasannaudakameva, tathā tampi āgantukehi abhijjhādīhi dosehi paduṭṭhaṃ hoti, na ca navaṃ cittaṃ, nāpi purimaṃ bhavaṅgacittameva,

tenāha bhagavā – “ pabhassaramidaṃ, bhikkhave, cittaṃ, tañca kho āgantukehi upakkilesehi upakkiliṭṭhan ” ti (a. ni.1.49). Evaṃ manasā ce paduṭṭhena ,

bhāsati vā karoti vā so bhāsamāno catubbidhaṃ vacīduccaritameva bhāsati, karonto tividhaṃ kāyaduccaritameva karoti,

abhāsanto akaronto tāya abhijjhādīhi paduṭṭhamānasatāya tividhaṃ manoduccaritaṃ pūreti. Evamassa dasa akusalakammapathā pāripūriṃ gacchanti.

Tato naṃ dukkhamanvetīti tato tividhaduccaritato taṃ puggalaṃ dukkhaṃ anveti, duccaritānubhāvena catūsu apāyesu,

manussesu vā tamattabhāvaṃ gacchantaṃ kāyavatthukampi itarampīti iminā pariyāyena kāyikacetasikaṃ vipākadukkhaṃ anugacchati. Yathā kiṃ?

Cakkaṃva vahato padanti dhure yuttassa dhuraṃ vahato balibaddassa padaṃ cakkaṃ viya.

Yathā hi so ekampi divasaṃ dvepi pañcapi dasapi aḍḍhamāsampi māsampi vahanto cakkaṃ nivattetuṃ jahituṃ na sakkoti, atha khvassa purato abhikkamantassa yugaṃ gīvaṃ bādhati,

pacchato paṭikkamantassa cakkaṃ ūrumaṃsaṃ paṭihanati. Imehi dvīhi ākārehi bādhantaṃ cakkaṃ tassa padānupadikaṃ hoti;

tatheva manasā paduṭṭhena tīṇi duccaritāni pūretvā ṭhitaṃ puggalaṃ nirayādīsu tattha tattha gatagataṭṭhāne duccaritamūlakaṃ kāyikampi cetasikampi dukkhamanubandhatīti.

Gāthāpariyosāne tiṃsasahassā bhikkhū saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu. Sampattaparibhāyapi desanā sātthikā saphalā ahosīti.At the end of the verse 30,000 bhikkhus became Arahats with the analytic knowledges. This teaching that instilled fear was of benefit and fruitful to those assembled.

Cakkhupālattheravatthu paṭhamaṃ

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