• Cakkhupālattheravatthu - III
  • part I
    • “kiṃ panetaṃ, āvuso, patirūpaṃ, nanu appamattehi bhavitabbaṃ”? “mayañhi dharamānakassa buddhassa santikā kammaṭṭhānaṃ gahetvā āgatā, buddhā ca nāma na sakkā pamādena ārādhetuṃ, kalyāṇajjhāsayena te (the Buddhas) vo (by you) ārādhetabbā. pamattassa ca nāma cattāro apāyā sakagehasadisā, appamattā hothāvuso”ti. “kiṃ tumhe pana, bhante”ti? “ahaṃ tīhi iriyāpathehi vītināmessāmi, piṭṭhiṃ na pasāressāmi, āvuso”ti. “sādhu, bhante, appamattā hothā”ti.
      • notes:
        • the question is ‘etam patirūpaṁ’, and ‘kiṁ panetaṁ’ shows it is a question
        • āvuso is used in the plural here - it is a nipāta
        • nanu shows a negative question
      • “But, friends, is this proper? It should be done with heedfulness, shouldn’t it? We came after having taken the meditation subject from the living Buddha, and those called Buddhas cannot be pleased by heedlessness, you should please them by means of virtuous determination. The four woeful states are like the home of the those called heedless. May you be heedful, friends!”, “But what about you, venerable sir?”, “I will spend my time with three postures. I shall not stretch out (lay down) the back, friends.”, “Well done, venerable sir! May you be heedful!”.
    • Atha therassa niddaṃ anokkamantassa paṭhamamāse atikkante majjhimamāse sampatte akkhirogo uppajji. Chiddaghaṭato udakadhārā viya akkhīhi assudhārā paggharanti. So sabbarattiṃ samaṇadhammaṃ katvā aruṇuggamane gabbhaṃ pavisitvā nisīdi. Bhikkhū bhikkhācāravelāya therassa santikaṃ gantvā, “Bhikkhācāravelā, bhante”ti āhaṃsu. “Tena hi, āvuso, gaṇhatha pattacīvara”nti. Attano pattacīvaraṃ gāhāpetvā nikkhami. Bhikkhū tassa akkhīhi assūni paggharante disvā, “Kimetaṃ, bhante”ti pucchiṃsu.
      • Then, when the first month was over and the middle month was reached, an eye-ailment arose to the thera who was not lying down to sleep. Like streams of water from a cracked water-pot, streams of tears ozzed out from (his) eyes. Having done the contemplative’s practice every night, when dawn broke, he entered his cell and sat. At the time of going for alms, the monks approached the thera and said, “Bhante, it is time for going for alms”. “If it is so, friends, take the bowl and robe”. Having caused them to take his bowl and robe, he departed. Seeing the tears ozzing out from his eyes the monks asked: “What is this, bhante?”
      • when using iva/viya, the verb in that clause should be -anta/-māna
      • tena hi: uyyojanatthanipāta
    • “akkhīni me, āvuso, vātā (hetvatthapañcamī?) vijjhantī”ti. “nanu, bhante, vejjena pavāritamhā, tassa kathemā”ti. “sādhāvuso”ti te vejjassa kathayiṃsu. so telaṃ pacitvā pesesi. thero nāsāya telaṃ āsiñcanto nisinnakova āsiñcitvā antogāmaṃ pāvisi. vejjo taṃ disvā āha – “bhante, ayyassa kira akkhīni vāto vijjhatī”ti? “āma, upāsakā”ti. “bhante, mayā telaṃ pacitvā pesitaṃ, nāsāya vo telaṃ āsitta”nti? “āma, upāsakā”ti.
      • “Friends, the wind(s) pierces my eyes”. “Bhante, we have been invited by the doctor, haven’t we? Let us talk to him”. “It is good, friends”. They talked to the doctor. He cooked and sent a (medicinal) oil. The elder, while remaining seated, poured the oil through the nostril(s) and having done that, entered the village. The doctor, upon seeing him, asked “Bhante, is it said that the wind pierces the venerable’s eyes?”. “Yes, devotee”. “Bhante, an oil was cooked and sent by me. Has the oil been poured through the nostrils by you?”. “Yes, devotee”.
    • “idāni kīdisa”nti? “rujjateva upāsakā”ti. vejjo “mayā ekavāreneva vūpasamanasamatthaṃ telaṃ pahitaṃ, kiṃ nu kho rogo na vūpasanto”ti cintetvā, “bhante, nisīditvā vo telaṃ āsittaṃ, nipajjitvā”ti pucchi. thero tuṇhī ahosi, punappunaṃ pucchiyamānopi na kathesi. so “vihāraṃ gantvā therassa vasanaṭṭhānaṃ olokessāmī”ti cintetvā – “tena hi, bhante, gacchathā”ti theraṃ vissajjetvā vihāraṃ gantvā therassa vasanaṭṭhānaṃ olokento caṅkamananisīdanaṭṭhānameva disvā sayanaṭṭhānaṃ adisvā, “bhante, nisinnehi vo āsittaṃ, nipannehī”ti pucchi. thero tuṇhī ahosi.
      • “How is it now?”, “It really hurts, devotee”. The doctor, after considering: “The oil which is able to cure with just one single application was sent by me. Why was the ailment not cured?”, asked: “Bhante, was the oil spinkled by you while sitting or while lying?”. The elder remained silent and even after being asked repeatedly did not speak. He (the doctor) then thought, “I will go to the monastery and take a look at the dwelling place of the elder” - “If that is so, bhante, you may go”, he answerd the elder. He (the doctor) went to the monastery and while taking a look at the elder’s dwelling place he saw only the walking-meditation place and sitting places, but not seeing the lying place, he asked: “Bhante, was it applied by you while sitting or while lying down?”. The elder remained silent.
    • “mā, bhante, evaṃ karittha, samaṇadhammo nāma sarīraṃ yāpentena sakkā kātuṃ, nipajjitvā āsiñcathā”ti punappunaṃ yāci. “gaccha tvaṃ tāvāvuso (first), mantetvā jānissāmī”ti vejjaṃ uyyojesi. therassa ca tattha neva ñātī, na sālohitā atthi (nipāta, plural meaning), tena saddhiṃ manteyya?
      • “Bhante, do not do like this. The so called contemplative practice can only be done by continuing to live. Apply it while lying down!” the doctor begged repeatedly. “You go first, friend. After taking council I’ll know what to do” he dismissed the doctor. But the elder had neither relatives, nor blood relations there. With whom could he take council?
      • sakkā goes with tumanta
      • atthi here (na sālohitā atthi) is a nipāta which can be used with singular or plural
    • karajakāyena pana saddhiṃ mantento “vadehi tāva, āvuso pālita, tvaṃ kiṃ akkhīni olokessasi, udāhu buddhasāsanaṃ? anamataggasmiñhi saṃsāravaṭṭe tava akkhikāṇassa gaṇanā nāma natthi, anekāni pana buddhasatāni buddhasahassāni atītāni. tesu te ekabuddhopi na pariciṇṇo, idāni imaṃ antovassaṃ tayo māse na nipajjissāmīti temāsaṃ nibaddhavīriyaṃ karissāmi. tasmā te cakkhūni nassantu vā bhijjantu vā, buddhasāsanameva dhārehi, mā cakkhūnī”ti bhūtakāyaṃ ovadanto imā gāthāyo abhāsi –
      • Therefore, deliberating with his own person, “Firstly, friend Pālita, say this - will you focus on your eyes or the dispensation of the Awakened One? In the round of rebirths that has indeed no conceivable beginning there is no calculating the number of times you were blind of one eye / your eyes were blind, but many hundreds of Buddhas, many thousands of Buddhas have passed. Not even one among them was attended by you. Now, in these three months of the rainy season I will not lie down. I will exert continuous effort for three months. Therefore, let your eyes be squandered or come apart, uphold the dispensation of the Awakened One only, not your eyes!”. He uttered these verses admonishing the conglomeration of elements:
    • “cakkhūni hāyantu mamāyitāni, sotāni hāyantu tatheva kāyo, sabbampidaṃ hāyatu dehanissitaṃ, kiṃ kāraṇā pālita tvaṃ pamajjasi. “cakkhūni jīrantu mamāyitāni, sotāni jīrantu tatheva kāyo, sabbampidaṃ jīratu dehanissitaṃ, kiṃ kāraṇā pālita tvaṃ pamajjasi. “cakkhūni bhijjantu mamāyitāni, sotāni bhijjantu tatheva kāyo, sabbampidaṃ bhijjatu dehanissitaṃ, kiṃ kāraṇā pālita tvaṃ pamajjasī”ti.
      • Let the eyes, regarded as mine, dwindle, let the ears dwindle, likewise the body, let all of this connected with the body dwindle, Due to what cause, Pālita, are you heedless?” Let the eyes, regarded as mine, decay, let the ears decay, likewise the body, let all of this connected with the body decay, Due to what cause, Pālita, are you heedless?” Let the eyes, regarded as mine, come apart, let the ears come apart, likewise the body, let all of this connected with the body come apart, Due to what cause, Pālita, are you heedless?”
    • evaṃ tīhi gāthāhi attano ovādaṃ datvā nisinnakova natthukammaṃ katvā gāmaṃ piṇḍāya pāvisi. vejjo taṃ disvā “kiṃ, bhante, natthukammaṃ kata”nti pucchi. “āma, upāsakā”ti. “kīdisaṃ, bhante”ti? “rujjateva upāsakā”ti. “nisīditvā vo, bhante, natthukammaṃ kataṃ, nipajjitvā”ti. thero tuṇhī ahosi, punappunaṃ pucchiyamānopi na kiñci kathesi. atha naṃ vejjo, “bhante, tumhe sappāyaṃ na karotha, ajjato paṭṭhāya ‘asukena me telaṃ pakka’nti mā vadittha, ahampi ‘mayā vo telaṃ pakka’nti na vakkhāmī”ti āha. so vejjena paccakkhāto vihāraṃ gantvā “tvaṃ vejjenāpi paccakkhātosi, iriyāpathaṃ mā vissajji samaṇāti.
      • In this way, having admonished himself with these three verses and done the nasal treatment while sitting, he went for alms (lit. he entered for alms). The doctor, seeing him, inquired: “Bhante, was the nasal treatment done?”. “Yes, devotee”. “How is it, bhante?”, “It hurts, devotee”. “Bhante, was the nasal treatment done by you while sitting or while lying down?”. The elder remained silent. Even after being asked repeatedly, he did not say anything. Then the doctor told him, “Bhante, you do not do what is beneficial, from today onwards do not say a medicinal oil was prepared for me by so and so, and I too shall not say a medicinal oil was prepared by me for you”. Having been given up by the doctor and gone back to the monastery “You have even been given up by the doctor, do not relinquish your postures, contemplative”.
    • “paṭikkhitto tikicchāya, vejjenāpi vivajjito, niyato maccurājassa, kiṃ pālita pamajjasī”ti. – imāya gāthāya attānaṃ ovaditvā samaṇadhammaṃ akāsi. athassa majjhimayāme atikkante apubbaṃ acarimaṃ akkhīni ceva (ca eva) kilesā ca bhijjiṃsu. so sukkhavipassako arahā hutvā gabbhaṃ pavisitvā nisīdi.
      • Abandoned by the physician, avoided by the doctor too, destined to the king of death, why, Pālita, are you heedless?” After admonishing himself with this verse, he engaged in the contemplative practice. Then, when the middle watch was over, not before, not later, his eyes and the defilements were destroyed. Becoming a bare-insight worthy one he entered the chamber and sat down.
    • bhikkhū bhikkhācāravelāya āgantvā “bhikkhācārakālo, bhante”ti āhaṃsu. “kālo, āvuso”ti? “āma, bhante”ti. “tena hi gacchathā”ti. “kiṃ tumhe pana, bhante”ti? “akkhīni me, āvuso, parihīnānī”ti. te tassa akkhīni oloketvā assupuṇṇanettā hutvā, “bhante, mā cintayittha, mayaṃ vo paṭijaggissāmā”ti theraṃ samassāsetvā kattabbayuttakaṃ vattapaṭivattaṃ katvā gāmaṃ piṇḍāya pavisiṃsu. manussā theraṃ adisvā, “bhante, amhākaṃ ayyo kuhi”nti pucchitvā taṃ pavattiṃ sutvā yāguṃ pesetvā sayaṃ piṇḍapātamādāya gantvā theraṃ vanditvā pādamūle parivattamānā roditvā, “bhante, mayaṃ vo paṭijaggissāma, tumhe mā cintayitthā”ti samassāsetvā pakkamiṃsu.
      • The monks came at the time for alms round and informed, “Bhante, it is the time for the alms round.”, “Is it, friends?”, “Yes, bhante”. “In that case, you may go”, “But what about you, bhante?”, “Friends, my vision is lost (lit. my eyes are destroyed)”. After inspecting his eyes, their eyes became full of tears and they said, “Bhante, do not think thus. We will take care of bhante”. They reassured the elder, performed the duties and minor responsibilities that were suitable to be done, and entered the village for alms. The people, not seeing the elder, asked - “Bhante, where is our elder?”. Upon hearing the news they sent porridge, took his own alms food, went to the monastery, payed respects to the elder and rolling at his feet lamented - “Bhante, we will look after bhante, may bhante not worry (lit. think)!”. After reassuring him, they left.
    • tato paṭṭhāya nibaddhaṃ yāgubhattaṃ vihārameva pesenti. theropi itare saṭṭhi bhikkhū nirantaraṃ ovadati. te tassovāde ṭhatvā upakaṭṭhāya pavāraṇāya sabbeva saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu. te vuṭṭhavassā ca pana satthāraṃ daṭṭhukāmā hutvā theramāhaṃsu, “bhante, satthāraṃ daṭṭhukāmamhā”ti. thero tesaṃ vacanaṃ sutvā cintesi
      • From then onwards, they regularly sent rice and porridge directly to his dwelling. And the elder admonished the other sixty bhikkhus uninterruptedly. Having been established in his admonishments, when the Invitation was approaching, all of them together achieved arahatship with discriminating knowledges. And the Rains being finished, they became desirous of seeing the Teacher and told the elder: “bhante, we are desirous of seeing the Teacher”. Hearing their announcement, the elder thought:
    • ”- ahaṃ dubbalo, antarāmagge ca amanussapariggahitā aṭavī atthi, mayi (loc.) etehi saddhiṃ gacchante sabbe kilamissanti, bhikkhampi labhituṃ na sakkhissanti, ime puretarameva pesessāmī”ti. atha ne āha – “āvuso, tumhe purato gacchathā”ti. “tumhe pana bhante”ti? “ahaṃ dubbalo, antarāmagge ca amanussapariggahitā aṭavī atthi, mayi tumhehi saddhiṃ gacchante sabbe kilamissatha, tumhe purato gacchathā”ti.
      • “I am weak and there is wilderness owned by non-humans along the road. While I am going with them, everyone will grow tired. They will also not be able to get alms-food. I will surely send them ahead.” Then he said - “Friends, may you go ahead”. “But what about you, bhante?” I am weak and there is wilderness owned by non-humans along the road. While I am going with you, everyone will grow tired. May you go ahead.”
  • part II
    • “mā, bhante, evaṃ karittha, mayaṃ tumhehi saddhiṃyeva gamissāmā”ti. “mā vo, āvuso, evaṃ ruccittha, evaṃ sante mayhaṃ aphāsukaṃ bhavissati, mayhaṃ kaniṭṭho pana tumhe disvā pucchissati, athassa mama cakkhūnaṃ parihīnabhāvaṃ āroceyyātha, so mayhaṃ santikaṃ kañcideva pahiṇissati, tena saddhiṃ āgacchissāmi, tumhe mama vacanena dasabalañca asītimahāthere ca vandathā”ti te uyyojesi.
      • “Bhante, do not say that. We will only go with you”. “Friend, do not do so / (don’t prefer in this way / You don’t want to do thus). If so, it will be uncomfortable for me. But my younger brother, after seeing you, will inquire. Then you may inform him of my vision having been lost (of my eyes’ state of being destroyed). He shall send someone to my presence and with such person I shall go. May you pay respect to the One with the Ten Powers and the eighty Great Elders with my word.” (Saying that,) he dismissed them.
    • te theraṃ khamāpetvā antogāmaṃ pavisiṃsu. manussā te disvā nisīdāpetvā bhikkhaṃ datvā “kiṃ, bhante, ayyānaṃ gamanākāro paññāyatī”ti? “āma, upāsakā, satthāraṃ daṭṭhukāmamhā”ti. te punappunaṃ yācitvā tesaṃ gamanachandameva ñatvā anugantvā paridevitvā nivattiṃsu. tepi anupubbena jetavanaṃ gantvā satthārañca asītimahāthere ca therassa vacanena vanditvā punadivase yattha therassa kaniṭṭho vasati, taṃ vīthiṃ piṇḍāya pavisiṃsu. kuṭumbiko te sañjānitvā nisīdāpetvā katapaṭisanthāro “bhātikatthero me, bhante, kuhi”nti pucchi. athassa te taṃ pavattiṃ ārocesuṃ.
      • After having the elder forgive them, they entered the village. The people, upon seeing them, had them sit and after having given them alms asked - “Bhante, has the venerables’ manner of going appeared?” - “Yes, devotees, we wish to see the Teacher”. They begged them repeatedly, but understanding their desire to go regardless, they followed after them and as they cried they turned back. The monks indeed went by stages to Jetavana and worshipped the Teacher and the eighty great elders with the elder’s word. The next day, they entered for alms on the road where the elder’s younger brother dwelt. The householder, having recognized them, had them sit and after doing the hospitalities asked, “Bhante, where is my elder brother?”. They then informed him of the tidings.
    • so taṃ sutvāva tesaṃ pādamūle parivattento roditvā pucchi – “idāni, bhante, kiṃ kātabba”nti? “thero ito kassaci āgamanaṃ paccāsīsati, tassa gatakāle tena saddhiṃ āgamissatī”ti. “ayaṃ me, bhante, bhāgineyyo pālito nāma, etaṃ pesethā”ti. “evaṃ pesetuṃ na sakkā, magge paripantho atthi, taṃ pabbājetvā pesetuṃ vaṭṭatī”ti. “evaṃ katvā pesetha, bhante”ti. atha naṃ pabbājetvā aḍḍhamāsamattaṃ pattacīvaraggahaṇādīni sikkhāpetvā maggaṃ ācikkhitvā pahiṇiṃsu.
      • Just as he heard it, he rolled about their feet crying and asked, “Bhante, what should be done now?”. “The elder expects the arrival of someone from here who will accompany him when his time of coming approaches”. “Bhante, this is a nephew of mine called Pālita. Do send him”. “It is not possible to send him in these circumstances. There is an obstruction on the way. It is suitable to send him after having ordained him”. “After doing thus do send him, bhante”. Then, having ordained him and trained him in using the bowl, robes, etc for just half a month, they described the way to him and sent him.
    • 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? “pālitatthero nāma, bhante”ti. “maggaṃ me ācikkhathā”ti. “kosi tvaṃ, bhante”ti? “therassa bhāgineyyomhī”ti.
      • Having reached that village travelling by stages, he saw a certain elderly citizen and asked, “Is there any forest monastery that depends on this village?”, “Yes, bhante”, “What is the name of the one who dwells there?”, “The elder’s name is Pālita, bhante”, “Please show me the way”, “Who are you, bhante?”, “I’m the elder’s sister’s son”.
    • atha naṃ gahetvā vihāraṃ nesi. so theraṃ vanditvā aḍḍhamāsamattaṃ vattapaṭivattaṃ katvā theraṃ sammā paṭijaggitvā, “bhante, mātulakuṭumbiko me tumhākaṃ āgamanaṃ paccāsīsati, etha, gacchāmā”ti āha. “tena hi imaṃ me yaṭṭhikoṭiṃ gaṇhāhī”ti.
      • Then, the elder citizen took and led him to the monastery. After paying respect to the elder, doing the major and minor duties for as much as half a month, and taking proper care of the elder, the novice said: “Bhante, the uncle householder expects bhante’s arrival with me. Come, let us go.” “In that case, grab hold of this end of my walking-stick.”
  • part III
    • so yaṭṭhikoṭiṃ gahetvā therena saddhiṃ antogāmaṃ pāvisi.
      • Grabbing the end of the walking-stick, the novice entered the village along with the elder.
    • manussā theraṃ nisīdāpetvā “kiṃ, bhante, gamanākāro vo paññāyatī”ti pucchiṃsu. “āma, upāsakā, gantvā satthāraṃ vandissāmī”ti. te nānappakārena yācitvā alabhantā theraṃ uyyojetvā upaḍḍhapathaṃ gantvā roditvā nivattiṃsu. sāmaṇero theraṃ yaṭṭhikoṭiyā ādāya gacchanto antarāmagge aṭaviyaṃ kaṭṭhanagaraṃ nāma therena upanissāya vuṭṭhapubbaṃ gāmaṃ sampāpuṇi, so gāmato nikkhamitvā (refers to the woman) araññe gītaṃ gāyitvā dārūni uddharantiyā ekissā itthiyā gītasaddaṃ sutvā sare nimittaṃ gaṇhi. itthisaddo viya hi añño saddo purisānaṃ sakalasarīraṃ pharitvā ṭhātuṃ samattho nāma natthi. tenāha bhagavā – “nāhaṃ, bhikkhave, aññaṃ ekasaddampi samanupassāmi, yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, itthisaddo”ti (a. ni. 1.2).
      • The people, after having had the elder sit, asked, ““Bhante, has the venerable’s manner of going appeared (is bhante leaving)?” “Yes, devotees, after having left, I shall pay respect to the Teacher.” They begged him (to stay) in many ways, but without getting it they saw him off, going (with him) half of the way, then, crying, turned back. The novice took (lit. having taken) the end of the walking-stick of the elder, and while he was travelling, he reached a village where the elder had dwelt in dependence on in the past (lit. a village that was dwelt and depended on previously by the elder) called Kaṭṭhanagara. Having heard the sound of a song of a certain woman, who had gone out of the village and was picking up firewood and singing a song in the forest, the novice took the sign of (lit. in) that voice. There is indeed no other such sound that is capable of pervading the entire body of men and remaining as the sound of women. On that account, the Blessed One said: “Monks, I do not see even one other sound which completely preoccupies and fixates the mind of a man in this way, monks, as the form of a woman.”
      • the gerunds refer to the following verb
        • nikkhamitvā gāyitvā refer to uddharantiyā
        • sutvā refers to gaṇhi
      • “kiṃ, bhante, gamanākāro vo paññāyatī”ti: Bhante, has the venerable’s manner of going appeared? (Bhante, are you leaving?)
    • sāmaṇero tattha nimittaṃ gahetvā yaṭṭhikoṭiṃ vissajjetvā “tiṭṭhatha tāva, bhante, kiccaṃ me atthī”ti tassā santikaṃ gato. sā taṃ disvā tuṇhī ahosi. so tāya saddhiṃ sīlavipattiṃ pāpuṇi. thero cintesi – “idāneva eko gītasaddo suyyittha. so ca kho itthiyā saddo chijji, sāmaṇeropi cirāyati, so tāya saddhiṃ sīlavipattiṃ patto bhavissatī”ti. sopi attano kiccaṃ niṭṭhāpetvā āgantvā “gacchāma, bhante”ti āha. atha naṃ thero pucchi – “pāpojātosi sāmaṇerā”ti. so tuṇhī hutvā therena punappunaṃ puṭṭhopi na kiñci kathesi. atha naṃ thero āha – “tādisena pāpena mama yaṭṭhikoṭiggahaṇakiccaṃ natthī”ti. so saṃvegappatto kāsāyāni apanetvā gihiniyāmena paridahitvā, “bhante, ahaṃ pubbe sāmaṇero, idāni panamhi gihī jāto, pabbajantopi ca svāhaṃ na saddhāya pabbajito, maggaparipanthabhayena pabbajito, etha gacchāmā”ti āha.
      • After taking the sign there (of that voice), the novice released the end of the walking stick, said, “Bhante, first may bhante stay (here). There is something I must do (lit. there is something to be done by me).”, and went to the lady. Upon seeing the novice, she remained silent. The novice (then) reached a failure of virtue with her. The elder thought, “Just now, the sound of a song was heard, but the voice of the woman was interrupted and the novice is tarrying. He must have reached a failure of virtue with her.” Even then, the novice, finishing his own business (lit. causing his business to end), came back and said, “Let us go, bhante.” Then the elder asked him, “Have you become evil, novice?” The novice fell silent, and even being repeatedly questioned by the elder, did not say anything. Then, the elder told him, “One so evil won’t grab the end of my walking stick (lit. There is no duty of holding the end of my waking stick by such an evil one)”. Becoming anxious (one with a sense of spiritual urgency), the novice took off the robes, clothed himself in the manner of householders and said, “Bhante, I was a novice before, but now, I have become a layman. And when ordaining, I myself was not ordained out of faith (lit. by faith), but (was ordained) out of fear of the roadblock. Come, let us go.”
      • abbhantarakiriya / missakakiriya
      • jāto: he is become
    • “āvuso, gihipāpopi samaṇapāpopi pāpoyeva, tvaṃ samaṇabhāve ṭhatvāpi sīlamattaṃ pūretuṃ nāsakkhi, gihī hutvā kiṃ nāma kalyāṇaṃ karissasi, tādisena pāpena mama yaṭṭhikoṭiggahaṇakiccaṃ natthī”ti āha. “bhante, amanussupaddavo maggo, tumhe ca andhā apariṇāyakā, kathaṃ idha vasissathā”ti? atha naṃ thero, “āvuso, tvaṃ mā evaṃ cintayi, idheva me nipajjitvā marantassāpi aparāparaṃ parivattantassāpi tayā saddhiṃ gamanaṃ nāma natthī”ti vatvā imā gāthā abhāsi –
      • “Friend, the layperson as well as the renunciant who are evil are evil indeed (/both the evil layperson and the evil renunciant are evil). You were unable to fulfill even just the mere morality while remaining in monkhood. What good indeed shall you do after becoming a laymen? One so evil won’t grab the end of my walking stick (lit. There is no duty of holding the end of my waking stick by such an evil one)” “Bhante, the road is dangerous due to spirits, and bhante is blind and without a guide. Why will you stay here?” Then the elder said, “Friend, do not think in such a way. Even if I die lying down even here or constantly turn around (/roll around), there is no such a thing as going with you.” Having said that, he uttered this verse‒
    • “handāhaṃ hatacakkhusmi, kantāraddhānamāgato, seyyamāno na gacchāmi, (hi) natthi bāle sahāyatā. “handāhaṃ hatacakkhusmi, kantāraddhānamāgato, marissāmi no gamissāmi, natthi bāle sahāyatā”ti.
      • Come now! I am one whose eyes are destroyed, I have come to a vast wasteland, Even sleeping, I shall not go, (because) there is no friendship with a fool.” Come now! I am one whose eyes are destroyed, I have come to a vast wasteland, I shall die. I will not go, (because) there is no friendship with a fool.”
      • hi here is in hetvattha: because
    • taṃ sutvā itaro saṃvegajāto “bhāriyaṃ vata me sāhasikaṃ ananucchavikaṃ kammaṃ kata”nti bāhā paggayha kandanto vanasaṇḍaṃ pakkhanditvā tathā pakkantova ahosi. therassāpi sīlatejena saṭṭhiyojanāyāmaṃ paññāsayojanavitthataṃ pannarasayojanabahalaṃ jayasumanapupphavaṇṇaṃ nisīdanuṭṭhahanakālesu onamanunnamanapakatikaṃ sakkassa devarañño paṇḍukambalasilāsanaṃ uṇhākāraṃ dassesi. sakko “ko nu kho maṃ ṭhānā cāvetukāmo”ti olokento dibbena cakkhunā theraṃ addasa. tenāhu porāṇā – “sahassanetto devindo, dibbacakkhuṃ visodhayi, pāpagarahī ayaṃ pālo, ājīvaṃ parisodhayi. “sahassanetto devindo, dibbacakkhuṃ visodhayi, dhammagaruko ayaṃ pālo, nisinno sāsane rato”ti.

      • Having heard that, the other became anxious, and thinking, “Alas! A serious, brutal, unbefitting deed was done by me!”, flung up the arms, and sprung forward to the forest ticket crying. In this way, he disappeared. The paṇḍukambala stone-seat of Sakka, the king of devas, that is 60 yojanas long, 50 wide, and 15 thick, of the color of the hibiscus flower, and that has the nature of compressing and decompressing when one sits or gets up manifested signs of heat due to the power of the virtue of the elder. Sakka wondered, “Who is wishing me to fall from my position?”, and while observing with the divine eye, saw the elder. On that account, ancient teachers said - The thousand-eyed, lord of devas, purified the celestial sight, (he used it) this Pāla, rebuker of evil-doers, purified his livelihood. The thousand-eyed, lord of devas, purified the celestial sight, this Pāla, respectul of the dhamma, sat delighted with the dispensation.”

      • api in therassāpi comes from apekkha, expecting, if added after the subject, usually is apekkha meaning,and means “and”- not clear
      • compress decompress, elasticity, adaptability, sink, give in, reshapes, adapts its shape
      • onamana
      • jayasumana: hibiscus flower
    • athassa etadahosi – “sacāhaṃ evarūpassa pāpagarahino dhammagarukassa ayyassa santikaṃ na gamissāmi, muddhā me sattadhā phaleyya, gamissāmi tassa santika”nti. tato – “sahassanetto devindo, devarajjasirindharo, taṅkhaṇena āgantvāna, cakkhupālamupāgami”.
      • Then, this occured to him, “if I do not go to the presence of such elder who is respectful of the dhamma and a rebuker of evil-doers, my head shall split into seven pieces. I shall go to his presence.” From that (it is said): “The Thousand-eyed, Lord of Devas, Wielder of the Glory of Celestial Kingship, approaching at that very instant, came to Cakkhupāla.”
      • siriṁ dharetīti sirindharo: the one who holds the glory
      • avadhāraṇa pubbapada kammadhārayasamāsa:
        • saddhā eva dhanaṁ saddhādhanaṁ: the wealth is saddhā itself
        • avadhāraṇa: limitation
    • upagantvā ca pana therassa avidūre padasaddamakāsi. atha naṃ thero pucchi – “ko eso”ti? “ahaṃ, bhante, addhiko”ti. “kuhiṃ yāsi upāsakā”ti? “sāvatthiyaṃ, bhante”ti. “yāhi, āvuso”ti. “ayyo pana, bhante, kuhiṃ gamissatī”ti? “ahampi tattheva gamissāmī”ti. “tena hi ekatova gacchāma, bhante”ti. “ahaṃ, āvuso, dubbalo, mayā saddhiṃ gacchantassa tava papañco bhavissatī”ti. “mayhaṃ accāyikaṃ natthi, ahampi ayyena saddhiṃ gacchanto dasasu puññakiriyavatthūsu ekaṃ labhissāmi, ekatova gacchāma, bhante”ti. thero “eso sappuriso bhavissatī”ti cintetvā – “tena hi saddhiṃ gamissāmi, yaṭṭhikoṭiṃ gaṇha upāsakā”ti āha.
      • And, having approached the vicinity of the elder, made the sound of footsteps. Then, the elder asked him - “Who is this?” “It is I, bhante, a wanderer.” “Where are you headed to, devotee?” “To Sāvatthi, bhante.” “Go ahead, friend.” “But, bhante, where is bhante headed to (where will bhante go)?” “I, too, am going to that very place.” “If it is so, let us go together, bhante.” “I am weak, friend. There will certainly be delay to one that travels together with me.” “For me there is no urgency and by travelling together with bhante, I shall acquire one of the 10 bases for meritorious deeds. Lets us travel together, bhante.” The elder considered, “This must be a virtuous person”, and said, “I shall indeed travel together with you. Take the end of my walking-stick, devotee.”
    • sakko tathā katvā pathaviṃ saṅkhipanto sāyanhasamaye jetavanaṃ sampāpesi. thero saṅkhapaṇavādisaddaṃ sutvā “kattheso saddo”ti pucchi. “sāvatthiyaṃ, bhante”ti. “pubbe mayaṃ gamanakāle cirena gamimhā”ti. “ahaṃ ujumaggaṃ jānāmi, bhante”ti. tasmiṃ khaṇe thero “nāyaṃ manusso, devatā bhavissatī”ti sallakkhesi. “sahassanetto devindo, devarajjasirindharo, saṅkhipitvāna taṃ maggaṃ, khippaṃ sāvatthimāgamī”ti.
      • So Sakka, having done like that, contracting the earth, reached Jetavana in that late afternoon. After hearing the sound of conch-shells, drums, etc the elder asked, “Where is this noise from?”. “It is Sāvatthi, bhante.” “Previously, when we went, it took longer. (lit. at the time of our going, we took longer).” “I know a shortcut (lit. straight path), bhante.” At that moment, the elder considered, “This is no human being, he must be a celestial being.” The thousand-eyed, Lord of devas, The upholder of the glory of celestial kingship, having shortened that road, swiftly came to Sāvatthi”
    • so theraṃ netvā therassevatthāya kaniṭṭhakuṭumbikena kāritaṃ paṇṇasālaṃ netvā phalake nisīdāpetvā piyasahāyakavaṇṇena tassa santikaṃ gantvā, “samma, cūḷapālā”ti pakkosi. “kiṃ, sammā”ti? “therassāgatabhāvaṃ jānāsī”ti? “na jānāmi, kiṃ pana thero āgato”ti? “āma, samma, idāni ahaṃ vihāraṃ gantvā theraṃ tayā kāritapaṇṇasālāya nisinnakaṃ disvā āgatomhī”ti vatvā pakkāmi.
      • Having led the elder (to Sāvatthi), he led him to the leaf-pavillion constructed just for the benefit of the elder by the young brother, the householder. He made the elder sit on a wooden bench, went to the presence of the householder in the appearance of a dear friend of his, and called, “Dear Cūḷapāla.”. “What, friend?” “Do you know of the arrival of the elder?” “I don’t know, is the elder come?” “Yes, dear, I came to the house after seeing the elder seated in the leaf-pavillion built by you” and turning around, he left.
    • kuṭumbikopi vihāraṃ gantvā theraṃ disvā pādamūle parivattanto roditvā “idaṃ disvā ahaṃ, bhante, tumhākaṃ pabbajituṃ nādāsin’tiādīni vatvā dve dāsadārake bhujisse katvā therassa santike pabbājetvā “antogāmato yāgubhattādīni āharitvā theraṃ upaṭṭhahathā”ti paṭiyādesi. sāmaṇerā vattapaṭivattaṃ katvā theraṃ upaṭṭhahiṃsu.
      • The householder too, having reached the dwelling and seen the elder, cried while rolling at his feet, and said things like, “Seeing this, bhante, I did not give you (permission) to ordain.” Having made two slave boys free, having caused them to ordain under the elder, he arranged (saying), “Attend the elder by bringing porridge, rice, etc from the village.” The novices, having performed the major and minor duties, looked after the elder.
      • vikatikamma: the object changes state; normally used with the root √kar or √car - dve dāsadārake bhujisse katvā (having made two slave boys free)
    • athekadivasaṃ disāvāsino bhikkhū “satthāraṃ passissāmā”ti jetavanaṃ āgantvā tathāgataṃ vanditvā asītimahāthere ca vanditvā vihāracārikaṃ carantā cakkhupālattherassa vasanaṭṭhānaṃ patvā “idampi passissāmā”ti sāyaṃ tadabhimukhā ahesuṃ. tasmiṃ khaṇe mahāmegho uṭṭhahi. te “idāni atisāyanho, megho ca uṭṭhito, pātova gantvā passissāmā”ti nivattiṃsu.
      • Then, one day, the monks living in different countries, thinking “We shall see the Teacher”, came to Jetavana, paid respects to the Tathāgata and the eighty great elders. After doing so, while touring the dwellings, they reached the dwelling place of the elder Cakkhupāla and thought, “Let us see this too” and in the evening headed towards it (they were those facing that). At that moment, a great rain cloud emerged. Thinking, “Now it is very late, and a rain cloud has emerged. Let us go and see it in the early morning” they turned back.
    • devo paṭhamayāmaṃ vassitvā majjhimayāme vigato. thero āraddhavīriyo āciṇṇacaṅkamano tasmā pacchimayāme caṅkamanaṃ otari. tadā ca pana navavuṭṭhāya bhūmiyā bahū indagopakā uṭṭhahiṃsu. te there caṅkamante yebhuyyena vipajjiṃsu. antevāsikā therassa caṅkamanaṭṭhānaṃ kālasseva na sammajjiṃsu.
      • After raining during the whole of the first watch, during the middle watch the rain cloud dispersed. The elder, being energetic and having the habit of doing walking meditation, (therefore) descended to the walking path in the last watch. At that time, many indagopakas (cochineal) arose (or gathered?) from the recently rained ground. Most of them died while the elder walked. The attendants did not sweep the elder’s walking place at the right time.
      • accantasaṁyoga: devo paṭhamayāmaṃ vassitvā
      • navavuṭṭhāya bhūmiyā:
    • itare bhikkhū “therassa vasanaṭṭhānaṃ passissāmā”ti āgantvā caṅkamane matapāṇake disvā “ko imasmiṃ caṅkamatī”ti pucchiṃsu. “amhākaṃ upajjhāyo, bhante”ti. te ujjhāyiṃsu “passathāvuso, samaṇassa kammaṃ, sacakkhukakāle nipajjitvā niddāyanto kiñci akatvā idāni cakkhuvikalakāle ‘caṅkamāmī’ti ettake pāṇake māresi ‘atthaṃ karissāmī’ti anatthaṃ karotī”ti.
      • The other bhikkhus, thinking “Let us go see the elder’s dwelling place”, arrived and, having seen the dead beings in the walking path, asked, “Who walks here / Who has walked here?” “Our preceptor, bhante.” They criticized, (saying) “Look, friends, the deed of the contemplative. When he had eyesight, he just lied down, slept and did not do anything (lit. he, after lying down, while sleeping didn’t do anything). Now, when his eyesight is gone (lit. at the time when his eyes are impaired), thinking, “I shall practice walking meditation” he killed these many beings. Intending to do what is beneficial, he did what is not beneficial.
    • atha kho te gantvā tathāgatassa ārocesuṃ, “bhante, cakkhupālatthero ‘caṅkamāmī’ti bahū pāṇake māresī”ti. “kiṃ pana so tumhehi mārento diṭṭho”ti? “na diṭṭho, bhante”ti. “yatheva tumhe taṃ na passatha, tatheva sopi te pāṇe na passati. khīṇāsavānaṃ (gen.) maraṇacetanā nāma natthi, bhikkhave”ti.
      • Then they left and informed the Tathāgata, “Bhante, the elder Cakkhupāla, intending to walk, killed many living beings.” “But did you see him killing? (lit. But was he seen killing by you?)” “He was not seen, bhante.” “Just like you did not see him, he too did not see those living beings. Monks, there is no intention to kill for those without cankers / Those without cankers do not have the intention of killing.”
      • yathā…tathā / evaṁ: structure to give a simile
      • gen + nom + atthi / natthi: structure to say something like “I have a book” (if plural, it can be santi, or the nipāta atthi)
        • I have a book: amhākaṁ (tbc) gantho / poṭṭhako atthi
    • “bhante, arahattassa upanissaye sati (loc.) kasmā andho jāto”ti? “attano (gen.) katakammavasena (passive), bhikkhave”ti. “kiṃ pana, bhante, tena kata”nti? tena hi, bhikkhave, suṇātha –
      • “Bhante, why did he go blind having a decisive support for arahantship (lit. when there is a decisive support for arahantship…)?” “Because of the deed that was done by him, monks.” “Bhante, what was done by him?” “If it is so, monks, listen‒
      • attano could also be ins.
      • in the passive, the subject could be ins. or gen.
      • passive structure:
        • Sunakho purisena / purisassa (less common) mato.
    • atīte bārāṇasiyaṃ kāsiraññe rajjaṃ kārente eko vejjo gāmanigamesu caritvā vejjakammaṃ karonto ekaṃ cakkhudubbalaṃ itthiṃ disvā pucchi – “kiṃ te aphāsuka”nti? “akkhīhi na passāmī”ti. “bhesajjaṃ te karissāmī”ti? “karohi, sāmī”ti. “kiṃ me dassasī”ti?
      • In the past, when the King Kāsira was reigning in Bārāṇasi, a certain healer, wandering through villages and towns working as a doctor, saw a woman with weak sight and asked her, “What is your discomfort?” “I cannot see with my eyes.” “Shall I prepare you some medicine?” “Please, do so, master.” “What shall you give me?”
    • “sace me akkhīni pākatikāni kātuṃ sakkhissasi, ahaṃ te saddhiṃ puttadhītāhi dāsī bhavissāmī”ti. so “sādhū”ti bhesajjaṃ saṃvidahi, ekabhesajjeneva akkhīni pākatikāni ahesuṃ. sā cintesi – “ahametassa saputtadhītā dāsī bhavissāmī”ti paṭijāniṃ, “na kho pana maṃ saṇhena sammācārena samudācarissati, vañcessāmi na”nti. sā vejjenāgantvā “kīdisaṃ, bhadde”ti puṭṭhā “pubbe me akkhīni thokaṃ rujjiṃsu, idāni pana atirekataraṃ rujjantī”ti āha.
      • if you are able to make my eyes normal, I and my son and daughter shall become your slaves. He said sādhu, arranged the medicine, and with just one application her eyes became normal. She thought, “I have promised that I with my son and daughter should become his slaves. He will not treat us properly and gently, I will cheat him.” She, being asked by the doctor who had come, “How is it, ma’am?” said, “Previously, my eyes just hurt a little, but now they hurt much more.”
      • pakatikamma: akkhīni
      • vikatikamma: pākatikāni (usually with kar)
      • pakatikattā: ahaṁ
      • vikatikattā: dāsī (usually with bhū or as)
      • sā āgacchīyati puṭṭhā
      • sā vejjenāgantvā: āgantvā is done by the vejja
    • vejjo “ayaṃ maṃ vañcetvā kiñci adātukāmā, na me etāya dinnāya bhatiyā attho, idāneva naṃ andhaṃ karissāmī”ti cintetvā gehaṃ gantvā bhariyāya etamatthaṃ ācikkhi. sā tuṇhī ahosi. so ekaṃ bhesajjaṃ yojetvā tassā santikaṃ gantvā “bhadde, imaṃ bhesajjaṃ añjehī”ti añjāpesi. athassā dve akkhīni dīpasikhā viya vijjhāyiṃsu. so vejjo cakkhupālo ahosi.
      • The doctor thought, “After having deceived me, this one is not willing to give me anything at all. I am not in need of her payment. I will now make her blind.” He went home and informed his wife of the matter. She remained silent. He then mixed some medicine and coming to her had her apply it saying, “Ma’am, apply this medicine”, and she did so. Then her both eyes, like the flame of a candle, got extinguished. That doctor was Cakkhupāla.
      • subj (gen) + object (ins) + attho structure of “need sth” na me etāya dinnāya bhatiyā attho I don’t need the fee given by her attho me āvuso cīvarena I need a robe, friend
      • attho is a nipāta
      • bhadde [√bhad + rā + e] ✓: fem. (used to address an esteemed woman) madam; ma’am; good lady
    • bhikkhave, tadā mama puttena katakammaṃ pacchato pacchato anubandhi. pāpakammañhi nāmetaṃ dhuraṃ vahato balibaddassa padaṃ cakkaṃ viya anugacchatīti idaṃ vatthuṃ kathetvā anusandhiṃ ghaṭetvā patiṭṭhāpitamattikaṃ sāsanaṃ rājamuddāya lañchanto viya dhammarājā imaṃ gāthamāha–
      • “Monks, the action done by my son at that time followed after him everywhere (/in every future life). Evil deeds indeed follow (the doer), like the wheel follows the hoof of the load-carrying ox.” Having told this story and made the connection, like stamping with a royal seal a clay-affixed message, the Dhamma king uttered this verse‒
    • 1.”manopubbaṅgamā dhammā, manoseṭṭhā manomayā, manasā ce paduṭṭhena, bhāsati vā karoti vā, tato naṃ dukkhamanveti, cakkaṃva vahato pada”nti.
      • “Mental states have the mind as forerunner, the mind as foremost, are mind made; if with corrupted mind, one speaks or acts, from that moment onwards, suffering follows one, like the wheel follows the hoof of the load-carrying ox.”