Theravadan

From: Pali, Bhikkhu Ānandajoti

5. Cittahatthattheravatthu3.5 The Story about the Elder Cittahattha

Anavaṭṭhitacittassāti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto cittahatthattheraṃ ārabbha kathesi.“For the one with unsettled mind,” this Dhamma teaching was given by the Teacher while he was in residence at Sāvatthī with reference to Elder Cittahattha.

Eko kira sāvatthivāsī kulaputto naṭṭhagoṇaṃ pariyesanto araññaṃ pavisitvā majjhanhike kāle goṇaṃ disvā goyūthe vissajjetvā,It seems that a certain youth of respectable family, living at Sāvatthī, went into the forest to look for an ox that was lost. When it was midday, he saw the ox and released the ox into the herd,

“avassaṃ ayyānaṃ santike āhāramattaṃ labhissāmī”ti khuppipāsāpīḷito vihāraṃ pavisitvā bhikkhūnaṃ santikaṃ gantvā vanditvā ekamantaṃ nisīdi.and being oppressed by hunger and thirst, thought to himself: “I can surely get something to eat from the noble bhikkhus.” So he entered the monastery, went to the bhikkhus,

Tasmiṃ kho pana samaye bhikkhūnaṃ avakkārapātiyaṃ bhuttāvasesakaṃ bhattaṃ hoti, te taṃ chātakapīḷitaṃ disvā, “ito bhattaṃ gahetvā bhuñjāhī”ti vadiṃsu.bowed to them, and sat down on one side. Now at that time the food which remained over and above to the bhikkhus who had eaten lay in the vessel used for leftovers. When the bhikkhus saw that youth, exhausted by hunger as he was,

Buddhakāle ca pana anekasūpabyañjanaṃ bhattaṃ uppajjati, so tato yāpanamattaṃ gahetvā bhuñjitvā pānīyaṃ pivitvā hatthe dhovitvā bhikkhū vanditvā, “kiṃ,they said to him: “Here is food; take and eat it.” When a Buddha is living in the world, rice with various soups and curries is plentiful. So the youth took and ate as much food as he needed, drank water, washed his hands,

bhante, ajja, ayyā, nimantanaṭṭhānaṃ agamaṃsū”ti pucchi. “Natthi, upāsaka, bhikkhū imināva nīhārena nibaddhaṃ labhantī”ti.and then bowed to the bhikkhus and asked them: “Venerable Sirs, did you go to some house by invitation today?” – “No, lay disciple; bhikkhus always receive food in this way.”

So “mayaṃ uṭṭhāya samuṭṭhāya rattindivaṃ nibaddhaṃ kammaṃ karontāpi evaṃ madhurabyañjanaṃ bhattaṃ na labhāma,The youth thought to himself: “No matter how busy and active we may be, though we work continually both by night and by day, we never get rice so deliciously seasoned. But these bhikkhus,

ime kira nibaddhaṃ bhuñjanti, kiṃ me gihibhāvena, bhikkhu bhavissāmī”ti cintetvā bhikkhū upasaṅkamitvā pabbajjaṃ yāci.according to their own statement, eat it continually. Why should I remain a lay disciple any longer? I will go forth.” Accordingly he approached the bhikkhus and asked to be given the going forth. The bhikkhus said to him: “Very well,

Atha naṃ bhikkhū “sādhu upāsakā”ti pabbājesuṃ. So laddhūpasampado sabbappakāraṃ vattapaṭivattaṃ akāsi. So buddhānaṃ uppannena lābhasakkārena katipāhaccayena thūlasarīro ahosi.lay disciple,” and gave him the going forth. After taking his higher ordination, he performed all the various major and minor duties; and in but a few days, sharing in the rich offerings which accrue to the Buddhas, he became fat in body.

Tato cintesi – “kiṃ me bhikkhāya caritvā jīvitena, gihī bhavissāmī”ti. So vibbhamitvā gehaṃ pāvisi.Then he thought to himself: “Why should I live on food obtained by making almsrounds? I will become a lay disciple once more.” So back he went and entered his house.

Tassa gehe kammaṃ karontassa katipāheneva sarīraṃ milāyi. Tato “kiṃ me iminā dukkhena, samaṇo bhavissāmī”ti cintetvā puna gantvā pabbaji.After working in his house for only a few days, his body languished. Thereupon he said to himself: “Why should I endure this suffering any longer? I will go forth.” So back he went and went forth again.

So katipāhaṃ vītināmetvā puna ukkaṇṭhitvā vibbhami, pabbajitakāle pana bhikkhūnaṃ upakārako hoti.But after spending a few days as a bhikkhu, becoming discontented once more, off he went again. Now when he was a bhikkhu, he was a helper of the other bhikkhus.

So katipāheneva punapi ukkaṇṭhitvā, “kiṃ me gihibhāvena, pabbajissāmī”ti gantvā bhikkhū vanditvā pabbajjaṃ yāci. Atha naṃ bhikkhū upakāravasena puna pabbājayiṃsu.After a few days he became discontented again and said to himself: “Why should I live the life of a lay disciple any longer? I will go forth.” So saying, he went to the bhikkhus, bowed, and asked to be given the going forth. Because he had helped them,

Evaṃ so iminā niyāmeneva chakkhattuṃ pabbajitvā uppabbajito. Tassa bhikkhū “esa cittavasiko hutvā vicaratī”ti cittahatthattheroti nāmaṃ kariṃsu.the bhikkhus gave him the going forth once more. In this manner he went forth and left it again six times in succession. The bhikkhus said to themselves: “This man lives under the sway of his mind.” So they gave him the name Elder Cittahattha.

Tassevaṃ aparāparaṃ vicarantasseva bhariyā gabbhinī ahosi. So sattame vāre araññato kasibhaṇḍamādāya gehaṃ gantvā bhaṇḍakaṃ ṭhapetvā “attano kāsāvaṃ gaṇhissāmī”ti gabbhaṃ pāvisi.As he was thus going back and forth, his wife became pregnant. The seventh time he returned from the forest with his farming implements he went to the house, put his implements away, and entered his own room, saying to himself: “I will put on my yellow robe again.”

Tasmiṃ khaṇe tassa bhariyā nipajjitvā niddāyati. Tassā nivatthasāṭako apagato hoti, mukhato ca lālā paggharati, nāsā ghuraghurāyati, mukhaṃ vivaṭṭaṃ,Now his wife happened to be in bed and asleep at the time. Her undergarment had fallen off, saliva was flowing from her mouth, she was snoring, her mouth was wide open, and she was grinding her teeth;

dantaṃ ghaṃsati, sā tassa uddhumātakasarīraṃ viya upaṭṭhāsi. So “aniccaṃ dukkhaṃ ida”nti saññaṃ labhitvā,she appeared to him like a swollen corpse. Grasping the thought: “This is impermanent and painful,” he said to himself: “To think that because of her, all the time I have been a bhikkhu,

“ahaṃ ettakaṃ kālaṃ pabbajitvā imaṃ nissāya bhikkhubhāve saṇṭhātuṃ nāsakkhi”nti kāsāyakoṭiyaṃ gahetvā udare bandhitvā gehā nikkhami.I have been unable to continue steadfast in the monastic life!” Straightaway taking his yellow robe by the hem, he ran out of the house, binding the robe about his belly as he ran.

Athassa anantaragehe ṭhitā sassu taṃ tathā gacchantaṃ disvā, “ayaṃ paṭiukkaṇṭhito bhavissati, idāneva araññato āgantvā kāsāvaṃ udare bandhitvāva gehā nikkhanto vihārābhimukho gacchati,Now his mother-in-law lived in the neighboring house. When she saw him departing in this wise, she said to herself: “This renegade, who but this moment returned from the forest, is running from the house, binding his yellow robe about him as he runs,

kiṃ nu kho”ti gehaṃ pavisitvā niddāyamānaṃ dhītaraṃ passitvā “imaṃ disvā so vippaṭisārī hutvā gato”ti ñatvā dhītaraṃ paharitvā “uṭṭhehi kāḷakaṇṇi,and is making for the monastery. What does this mean?” Entering the house and seeing her daughter asleep, she knew at once: “It was because he saw her asleep that he became disgusted and went away.” So she struck her daughter and said to her: “Rise,

sāmiko te taṃ niddāyamānaṃ disvā vippaṭisārī hutvā gato, natthi so ito paṭṭhāya tuyha”nti āha. “Apehi apehi, amma, kuto tassa gamanaṃ atthi, katipāheneva punāgamissatī”ti āha.hag. Your husband saw you asleep, became disgusted, and went away. You will have him no more for your husband henceforth.” – “Begone, mother. What matters it whether he has gone or not? He will be back again in but a few days.”

Sopi “aniccaṃ dukkha”nti vatvā gacchanto gacchantova sotāpattiphalaṃ pāpuṇi.As Cittahattha proceeded on his way, repeating the words: “This is impermanent and painful,” he obtained the fruition of Stream-entry.

So gantvā bhikkhū vanditvā pabbajjaṃ yāci. “Na sakkhissāma maṃyaṃ taṃ pabbājetuṃ, kuto tuyhaṃ samaṇabhāvo, satthakanisānapāsāṇasadisaṃ tava sīsa”nti. “Bhante,Continuing his journey, he went to the bhikkhus, bowed to them, and asked to be given the going forth. “No,” said the bhikkhus, “we cannot give you the going forth. Why should you go forth? Your head is like a whetstone for a razor.”

idāni maṃ anukampāya ekavāraṃ pabbājethā”ti. Te taṃ upakāravasena pabbājayiṃsu. So katipāheneva saha paṭisambhidāhi arahattaṃ pāpuṇi.– “Venerable Sirs, give me the going forth just this once.” Because he had helped them, they gave him the going forth again. After a few days he attained Arahatship, together with the analytic knowledges.

Tepi naṃ āhaṃsu – “āvuso cittahattha, tava gamanasamayaṃ tvameva jāneyyāsi, imasmiṃ vāre te cirāyita”nti.Thereupon they said to him: “Friend Cittahattha, doubtless you alone will decide when it is time for you to go away again; you have tarried here a long while this time.”

“Bhante, saṃsaggassa atthibhāvakāle gatamhā, so no saṃsaggo chinno, idāni agamanadhammā jātamhā”ti.– “Venerable Sirs, when I had attachments, I went away; but now those attachments are cut off; I have no longer any desire to go away.”

Bhikkhū satthu santikaṃ gantvā, “bhante, ayaṃ bhikkhu amhehi evaṃ vutto evaṃ nāma kathesi, aññaṃ byākaroti, abhūtaṃ vadatī”ti āhaṃsu.The bhikkhus went to the Teacher and said: “Venerable Sir, we said such and such to this bhikkhu, and he said such and such to us in reply. He falsely claims final knowledge; he speaks what is not true.”

Satthā “āma, bhikkhave, mama putto attano anavaṭṭhitacittakāle saddhammaṃ ajānanakāle gamanāgamanaṃ akāsi, idānissa puññañca pāpañca pahīna”nti vatvā imā dve gāthā āha –The Teacher replied: “Yes, bhikkhus, when my son’s mind was unsteady, when he knew not the Good Dhamma, then he came and went. But now he has renounced both good and wicked.” So saying, he pronounced the following verses:

38. “Anavaṭṭhitacittassa, saddhammaṃ avijānato; Pariplavapasādassa, paññā na paripūrati.For the one with unsettled mind, who does not know the True Dhamma, whose confidence is wavering, wisdom is surely unfulfilled.

39. “Anavassutacittassa, ananvāhatacetaso; Puññapāpapahīnassa, natthi jāgarato bhaya”nti.For the one with mind free of lust, with mind untouched by hatred, for the one who has abandoned merit and demerit, for the watchful, there is no fear.

Tattha anavaṭṭhitacittassāti cittaṃ nāmetaṃ kassaci nibaddhaṃ vā thāvaraṃ vā natthi.

Yo pana puggalo assapiṭṭhe ṭhapitakumbhaṇḍaṃ viya ca thusarāsimhi koṭṭitakhāṇuko viya ca khallāṭasīse ṭhapitakadambapupphaṃ viya ca na katthaci saṇṭhāti, kadāci buddhasāvako hoti,

kadāci ājīvako, kadāci nigaṇṭho, kadāci tāpaso. Evarūpo puggalo anavaṭṭhitacitto nāma. Tassa anavaṭṭhitacittassa.

Saddhammaṃ avijānatoti sattatiṃsabodhipakkhiyadhammabhedaṃ imaṃ saddhammaṃ avijānantassa parittasaddhatāya vā uplavasaddhatāya vā pariplavapasādassa kāmāvacararūpāvacarādibhedā paññā na paripūrati.

Kāmāvacarāyapi aparipūrayamānāya kutova rūpāvacarārūpāvacaralokuttarapaññā paripūrissatīti dīpeti. Anavassutacittassāti rāgena atintacittassa.

Ananvāhatacetasoti “āhatacitto khilajāto”ti (dī. ni. 3.319; vibha. 941; ma. ni. 1.185) āgataṭṭhāne dosena cittassa pahatabhāvo vutto, idha pana dosena appaṭihatacittassāti attho.

Puññapāpapahīnassāti catutthamaggena pahīnapuññassa ceva pahīnapāpassa ca khīṇāsavassa. Natthi jāgarato bhayanti khīṇāsavassa jāgarantasseva abhayabhāvo kathito viya.

So pana saddhādīhi pañcahi jāgaradhammehi samannāgatattā jāgaro nāma. Tasmā tassa jāgarantassāpi ajāgarantassāpi kilesabhayaṃ natthi kilesānaṃ apacchāvattanato.

Na hi taṃ kilesā anubandhanti tena tena maggena pahīnānaṃ kilesānaṃ puna anupagamanato. Tenevāha – “sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchati,

sakadāgāmianāgāmiarahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatī”ti (cūḷani. mettagūmāṇavapucchāniddesa 27).

Desanā mahājanassa sātthikā saphalā ahosi.There was benefit and fruit for many people from the teaching.

Athekadivasaṃ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “bhāriyā vatime, āvuso,Now one day the bhikkhus began a discussion: “Friends, grievous indeed are these pollutants of ours.

kilesā nāma, evarūpassa arahattassa upanissāyasampanno kulaputto kilesehi āloḷito sattavāre gihī hutvā sattavāre pabbajito”ti.So noble a youth as this, having the supporting conditions to attain Arahatship, swayed by pollutants, went forth seven times, and seven times returned to the world.”

Satthā tesaṃ taṃ kathāpavattiṃ sutvā taṅkhaṇānurūpena gamanena dhammasabhaṃ gantvā buddhāsane nisinno “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā,The Teacher heard them discussing this matter, went at an opportune moment, entered the Dhamma Hall, sat down in the seat of the Buddha, and asked them: “Bhikkhus, what is it you are sitting here now talking about?” When they told him,

“imāya nāmā”ti vutte evameva, bhikkhave, kilesā nāma bhāriyā, sace ete rūpino hutvā katthaci pakkhipituṃ sakkā bhaveyyuṃ, cakkavāḷaṃ atisambādhaṃ,he said: “It is precisely so, bhikkhus. The pollutants are indeed grievous. If they could take on material forms, so that they could be put away somewhere, a world would be too restricted for them and the heaven of Brahma too low for them.

brahmaloko atinīcakoti okāso nesaṃ na bhaveyya, mādisampi nāmete paññāsampannaṃ purisājāneyyaṃ āloḷenti,There would not be room for them anywhere. They bewilder even one like me, possessed of wisdom, a being of noble birth. Who can describe their effect on others?

avasesesu kā kathā? “Ahañhi aḍḍhanāḷimattaṃ varakacorakaṃ kuṇṭhakudālañca nissāya cha vāre pabbajitvā uppabbajitapubbo”ti. “Kadā, bhante, kadā sugatā”ti?For in a previous state of existence even I, all because of half a nāḷi of seed-beans and a blunt spade, went forth six times and returned to the world six times.” – “When did that happen,

“Suṇissatha, bhikkhave”ti. “Āma, bhante”ti. “Tena hi suṇāthā”ti atītaṃ āhari –venerable Sir?” – “Do you wish to hear about it, bhikkhus?” – “Yes, venerable Sir.” – “Well then, listen.” So saying, the Teacher related the following

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente kudālapaṇḍito nāma bāhirakapabbajjaṃ pabbajitvā aṭṭha māse himavante vasitvā vassārattasamaye bhūmiyā tintāya “gehe me aḍḍhanāḷimatto varakacorako ca kuṇṭhakudālako ca atthi,Once upon a time, when Brahmadatta reigned at Bārāṇasī, there dwelt at Bārāṇasī a certain wise man named the wise Kuddāla (Spade). He went forth in an outside sect and dwelt for eight months in the Himālayas. During the season of the rains, when the ground was wet, he thought to himself: “I have in my house half a nāḷi of seed-beans and a blunt spade;

varakacorakabījaṃ mā nassī”ti uppabbajitvā ekaṃ ṭhānaṃ kudālena kasitvā taṃ bījaṃ vapitvā vatiṃ katvā pakkakāle uddharitvā nāḷimattabījaṃ ṭhapetvā sesaṃ khādi.my seed-beans must not be lost.” So he returned to the world, tilled a certain plot of ground with his spade, planted that seed, and put a fence around it. When the beans were ripe, he pulled them up, and setting aside a nāḷi of beans for seed,

So “kiṃ me dāni gehena, puna aṭṭha māse pabbajissāmī”ti cintetvā nikkhamitvā pabbaji.he used the rest for food. Then he thought to himself: “Why should I live in a house any longer? I will go forth for eight months more.” So he departed from his house and went forth once more.

Imināva nīhārena nāḷimattaṃ varakacorakañca kuṇṭhakudālañca nissāya sattavāre gihī hutvā sattavāre pabbajitvāIn this manner, all because of a nāḷi of seed-beans and a blunt spade, he went forth seven times, and seven times returned to the world.

sattame pana vāre cintesi – “ahaṃ cha vāre imaṃ kuṇṭhakudālaṃ nissāya gihī hutvā pabbajito,The seventh time he thought to himself: “Six times I have returned to the world after going forth, all because of this blunt spade. I will throw it away somewhere.” So he went to the bank of the Ganges,

katthacideva naṃ chaḍḍessāmī”ti. So gaṅgāya tīraṃ gantvā, “patitaṭṭhānaṃ passanto otaritvā gaṇheyyaṃ, yathāssa patitaṭṭhānaṃ na passāmi,carrying the nāḷi of seed-beans and the blunt spade with him. As he stood on the bank of the river, he thought to himself: “If I see the spot where these things fall, I may be tempted to descend into the river and fish them out.

tathā naṃ chaḍḍessāmī”ti cintetvā nāḷimattaṃ bījaṃ pilotikāya bandhitvā pilotikaṃ kudālaphalake bandhitvā kudālaṃ aggadaṇḍake gahetvā gaṅgāya tīre ṭhito akkhīni nimīletvā uparisīse tikkhattuṃ āvijjhitvā gaṅgāyaṃ khipitvā nivattitvā olokento patitaṭṭhānaṃ adisvā “jitaṃ me, jitaṃ me”ti tikkhattuṃ saddamakāsi.Therefore I will take care to throw them in such a way that I shall not see where they fall.” Accordingly he wrapped the nāḷi of seeds in a cloth, tied the cloth to the blade of the spade, and grasped the spade by the tip of the handle. And standing there on the bank of the Ganges, he closed his eyes, whirled the spade three times round over his head, and flung it into the Ganges. Then he turned and looked, but did not see where the spade fell and cried three times with a loud voice: “I have conquered! I have conquered!”

Tasmiṃ khaṇe bārāṇasirājā paccantaṃ vūpasametvā āgantvā nadītīre khandhāvāraṃ nivāsetvā nhānatthāya nadiṃ otiṇṇo taṃ saddaṃ assosi.Just at that moment the king of Bārāṇasī, who had returned from suppressing disorder on his frontier and pitched camp on the bank of the river and descended into the stream to bathe,

Rājūnañca nāma “jitaṃ me”ti saddo amanāpo hoti, so tassa santikaṃ gantvā, “ahaṃ idāni amittamaddanaṃ katvā ‘jitaṃ me’ti āgato, tvaṃ pana ‘jitaṃ me,heard that cry. Now the cry: “I have conquered!” is a cry kings do not like to hear. The king of Bārāṇasī therefore went to the wise Kuddāla and said: “I have but just put my enemy under my feet and have returned with the thought in my mind: ‘I have conquered!’

jitaṃ me’ti viravasi, kiṃ nāmeta”nti pucchi. Kudālapaṇḍito “tvaṃ bāhirakacore jini, tayā jitaṃ puna avajitameva hoti, mayā pana ajjhattiko lobhacoro jito,But you have just cried out: ‘I have conquered! I have conquered!’ What do you mean by this?” Said the wise Kuddāla: “You have conquered bandits that are without. The victory you have won may be lost again. But I have conquered an enemy that is within,

so puna maṃ na jinissati, tasseva jayo sādhū”ti vatvā imaṃ gāthamāha –the bandit of greed. He will never conquer me again. Victory over him is the only true victory,” So saying, he pronounced the following verse:

“Na taṃ jitaṃ sādhu jitaṃ, yaṃ jitaṃ avajīyati; Taṃ kho jitaṃ sādhu jitaṃ, yaṃ jitaṃ nāvajīyatī”ti. (jā. 1.1.70);That victory is not a good victory, that victory which can yet be undone, that victory is a good victory, that victory which cannot be undone.

Taṃ khaṇaṃyeva ca gaṅgaṃ olokento āpokasiṇaṃ nibbattetvā adhigataviseso ākāse pallaṅkena nisīdi.At that moment, gazing upon the Ganges and meditating upon the element of water the wise Kuddāla acquired specific attainment, whereupon he rose from the ground and sat cross-legged in the air.

Rājā mahāpurisassa dhammakathaṃ sutvā vanditvā pabbajjaṃ yācitvā saddhiṃ balakāyena pabbaji. Yojanamattā parisā ahosi.The king after hearing the Dhamma teaching of the Great Being, worshipped him, requested the going forth, and went forth, together with his entire force;

Aparopi sāmantarājā tassa pabbajitabhāvaṃ sutvā, “tassa rajjaṃ gaṇhissāmī”ti āgantvā tathā samiddhaṃ nagaraṃ suññaṃ disvā,his retinue extended for a distance of a league. Another king who was his neighbor, hearing that he had gone forth, thought to himself: “I will seize his kingdom,” and went there, intending to do so.

“evarūpaṃ nagaraṃ chaḍḍetvā pabbajito rājā orake ṭhāne na pabbajissati, mayāpi pabbajituṃ vaṭṭatī”ti cintetvā tattha gantvā mahāpurisaṃ upasaṅkamitvā pabbajjaṃ yācitvā saparivāro pabbaji.But when he saw that prosperous city empty, he thought to himself: “A king who would give up so beautiful a city to go forth would certainly not go forth for a lesser aim. I also ought to go forth.” Therefore he went to where the Great Being was, worshipped him,

Eteneva nīhārena satta rājāno pabbajiṃsu. Sattayojaniko assamo ahosi.requested the going forth, and went forth, together with his retinue. In like manner seven kings in all went forth; their hermitage was seven leagues long;

Satta rājāno bhoge chaḍḍetvā ettakaṃ janaṃ gahetvā pabbajiṃsu. Mahāpuriso brahmacariyavāsaṃ vasitvā brahmalokūpago ahosi.seven kings renounced their worldly possessions and went forth. Having won over all this numerous company, the Great Being lived the holy life and went to the heaven of Brahma.

Satthā imaṃ dhammadesanaṃ āharitvā, “ahaṃ, bhikkhave, tadā kudālapaṇḍito ahosiṃ, kilesā nāmete evaṃ bhāriyā”ti āha.When the Teacher had finished this lesson, he said: “Bhikkhus, at that time I was the wise Kuddāla. Learn from this story how grievous the pollutants are.”

Cittahatthattheravatthu pañcamaṃ.

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