Commentary on the stanza on okkhitta-cakkhu (eye thrown downwards)

119. What is the origin of the stanza starting with okkhitta-cakkhu? it is said that in Benares, a king, Cakkhulola Brahmadatta, by name, was ever engaged in seeing dancing damsels similar to the king Pādolala Brahmadatta. This, however, was the difference Being discontented, the king went hither and thither. This king, having seen this or that dancing damsel, became exceedingly pleased, went about swelling up his craving (taṇhā), by currently seeing the dancing damsels. It is said that the king roused up his lust (rāga), when he saw another householder's wife, who came to see the dance. Subsequently, the king became remorseful and again said to himself thus: “Alas! I shall become a participant in purgatory swelling up this craving desire (taṇhā); now, I am going to control that craving”. The king then became a recluse, developed spiritual insight, condemning his own former practice and exhibiting the quality contrary to that blamable practice.

119.1. Okkhitta-cakkhu, there, is the eye thrown downwards; having placed the seven neck-bones serially one over the other, looking ahead just one yoke's length for the purpose of looking about what to reject and what to accept; thus, the statement is made. Not knocking the heart-bone with jaw-bone. Indeed, being with the down-cast eyes in this manner, it does not happen to be befitting of a monk. Na ca pādalolo is not becoming as if one's foot (or leg) is being itchy due to the desire to enter the centre of society in such a way as: second to one and third to two; abstinence from wandering on a long journey and wandering without receding. Guttindriya is out of six controlling faculties (indriya) since the controlling faculty of mind is separately said here, it is well-guarded controlling faculty in the light of what else remains to be said. Rakkhitamānasāno is thus:- mānasa and mānasāno are one and the same; they stand for intentional mind; one to whom it is well-looked-after is known as rakkhitamānasāno, he whose active mind is well looked after. In as much he is not plundered by all kinds of depravity (kilesa), he is thus said to be rakkhita citta (a man whose mind is well looked after). Anavassuta (free from leakage of lust) is abstinence form depravity (kilesa), in these or those objects of sense (ārammaṇa), by means of this practice. Aparīdayhamāno, not being burnt thoroughly, is not being thoroughly burnt by the fires of depravity (kilesa). In other words, no leakage of lust externally and not thoroughly burnt internally. The rest is as aforesaid.

The Commentary on the stanza, starting with okkhittacakkhu, has ended.