Cakkhu; 5 Definition(s)
Cakkhu means something in Buddhism, Pali. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
Theravada (major branch of Buddhism)
Cakkhu means related to eye.Source: Journey to Nibbana: Patthana Dhama
Cakkhu means eye;Source: Buddhist Information: A Survey of Paramattha Dhammas
'eye' s. āyatana. -
The foll. 5 kinds of 'eyes' are mentioned and explained in CNid. (PTS, p. 235; the first 3 also in It. 52):
1. the physical eye (mamsa cakkhu),
2. the divine eye (dibba-cakkhu; s. abhiññā),
3. the eye of wisdom (paññā-cakkhu),
4. the eye of a Buddha (Buddha-c.),
5. the eye of all-round knowledge (samanta-c.; a frequent appellation of the Buddha).
Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).
Languages of India and abroad
cakkhu : (nt.) the eye.Source: BuddhaSasana: Concise Pali-English Dictionary
Cakkhu, (nt.) (Vedic cakṣuḥ, etym. not clear, as redupl. perhaps to īks, akṣa eye, kṣạṇa moment, or as intens. to cit, cp. cinteti, & see Walde, Lat. Wtb. under inquam) the eye (Nom. sg. cakkhuṃ Vin. I, 34; S. I, 115; M. III, 134, etc.).—I. The eye as organ of sense-(a) psychologically: cakkhunā rūpaṃ disvā “seeing visible object (shape) with the eye＂ (Nd2 on rūpa q. v.) is the defin. of this first & most important of the senses (cp. Pv. II, 61 dakkhiṇa c. =the most valuable thing): the psychology of sight is discussed at DA. I, 194 sq. , and more fully at Dhs. 597 sq. (see DhsA. 306 sq; Dhs. trsl. 173 sq.); cp. cak khunā puriso ālokati rūpagatāni Nd2 234. In any enumeration of the senses cakkhu heads the list, e.g. Vin. I, 34; D. I, 21; II, 308, 336 sq. ; III, 102, 225, 244 sq. ; 269; Nett 28. -See rūpa. Also combd. with sota: M. I, 318; III, 264; A. I, 281.—cakkhusmiṃ haññati rūpehi S. IV, 201; hata° A. I, 129. passāmi naṃ manasā cakkhunā va “I see him with my mind as with my eye＂ Sn. 1142. -Vin. I, 184; S. I, 32, 199; IV, 123; Dh. 360; J. IV, 137; DA. I, 183; Nett 191. Vism. 444 sq. As adj. (-°) seeing, having or catching sight of: eka° (dvi°) one-eyed (two°) A. I, 128 sq. ; āmisa° seeing an object of sensual enjoyment S. II, 226; IV, 159; J. V, 91 (=kilesalola). acakkhu blind A. III, 250, 256; Ps. I, 129.—(b) ethically: as a “sense＂ belonging to what is called “body＂ (kāya) it shares all the qualities of the latter (see kāya), & is to be regarded as an Instr. only, i.e. the person must not value it by itself or identify himself with it. Subduing the senses means in the first place acquiring control over one’s eyes (cp. okkhitta cakkhu, with down-cast eyes Sn. 63, 411, 972; Pv IV. 344; & indriyesu guttadvāra; °indriya). In this connection the foll. passages may be mentioned: Vin. I, 34; D. I, 70; S. IV, 123; II, 244 (aniccaṃ, etc.); III, 255 (do.) IV. 81, 128 (na tumhākaṃ); Ps. I, 132 (aniccatṭhaṃ). Numerous others see under rūpa.—II. The eve as the most important channel of mental acquiring, as faculty of perception & apperception; insight, knowledge (cp. veda, olda to vid, to see). In connection with ñāṇa (ghώsis) it refers to the apperception of the truth (see dhamma-cakkhu): intuition and recognition, which means perfect understanding (cp. the use of the phrase jānāti passati “to know and to see＂=to understand clearly). See e.g. S. II, 7—11, 105; IV, 233; V, 179; 258; 422 sq. Most frequently as dhamma° “the eye of the truth, ＂ said of the attainment of that right knowledge which leads to Arahantship, in phrase virajaṃ vitamalaṃ dh-cakkhuṃ uppajjati Vin. I, 16; D. I, 86, 110; S. II, 134 sq. ; IV, 47; 107; V, 467; A. IV, 186; Ps. II, 150 sq. ; 162; Miln. 16. Similarly paññā°, It. 52; ariya° M. I, 510.—III, The eye as the Instr. of supersensuous perception, “clear＂ sight, clairvoyance. This is the gift of favoured beings whose senses are more highly developed than those of others, and who through right cognition have acquired the two “eyes＂ or visionary faculties, termed dibba- cakkhu & buddha-cakkhu It. 52; D. II, 38 resp. They are most completely described at Nd2 235 (under cakkhumā), & the foll. categories of the range of application of cakkhu are set forth: 1. maṃsa-cakkhu: the physical eye which is said to be exceptionally powerful & sensitive. See Kv III, 7 (trans. p. 149 ff.). Vism. 428 (maṃsa° 2 ñāṇa°). -2. dibba-°: the deva-eye, the eye of a seer, allpervading, & seeing all that proceeds in hidden worlds. ‹-› 3. paññā°: the eye of wisdom; he who knows all that can be known (jānaṃ passaṃ recognizing & seeing, i.e. of perfect understanding; cakkhubhūta ñāṇa° dhamma° brahma°).—4. buddha°: the eye of a Buddha or of complete intuition, i.e. of a person who “sees the heart of man, ＂ of a being realizing the moral state of other beings and determined to help them on the Path to Right Knowledge.—5. samanta°: (a summary account of Nos. 1—4, & in all Scripture-passages a standing Ep. of Gotama Buddha, see below), the eye of all round knowledge, the eye of a Tathāgata, of a being perfected in all wisdom.—Out of these are mentioned & discussed singly or in set: (Nos. 1—5): DhsA. 306; SnA 351; (Nos. 1—3: ) It. 52=Kvu 251 sq. (It. 52=Kvu 254); (dibba: ) Vin. I, 8, 288; II, 183; III, 5; D. I, 82, 162; III, 52, III, 281; M. I, 213; S. I, 144, 196; II, 122, 213, 276; IV, 240; V, 266, 305; A. I, 165, 256, 281 sq. ; III, 19, 29, 418; IV, 85, 141, 178, 291; V, 13, 35, 68, 200, 211, 340; J. III, 346; Ps. I, 114; II, 175; Vbh. 344; PvA. 5.—(paññā°: ) S. IV, 292; V, 467, A. I, 35; DhA. III, 174, 175.—(buddha°: ) Vin. I, 6; S. I, 138; Ps. II, 33; PvA. 61.—(samanta°: ) S. I, 137=Nd2 2354; Sn. 345, 378, 1063, 1069, 1090, 1133; Ps. II, 31=Nd2 2355.
—āyatana (either cakkh’or cakkhv°) the organ or sense of sight D. III, 243, 280, 290; Dhs. 585, 653; —indriya (cakkhundriya) the organ of eye, faculty of vision D. I, 70; III, 225, 239; A. I, 113; Dhs. 585, 597, 661, 830, 971; Vism. 7; —karaṇa (always in combn w. ñāṇa-karaṇa) producing (right) insight (and knowledge) It. 82 (of kusalavitakkā); f. °ī S. IV, 331 (of majjhimā paṭipadā); Ps. II, 147; —dada one who gives the eye (of understanding) Th. 1, 3; —dhātu the element of vision Dhs. 597, 703, 817. —patha the range of vision; sight J. I, 65=DhA. I, 173; J. I, 146; IV, 189, 378, 403 (=cakkhūnaṃ etaṃ nāmaṃ C.); VvA. 119; —bhāta (+ñāṇa°) (adj.) one who has become the possessor of right understanding S. II, 255; IV, 94; A. V, 226 sq. —lola greed (or greedy) with the eye Nd2 177; —viññāṇa consciousness by means of visual perception, visual cognition Vin. I, 34; D. II, 308, 310; III, 243; Dhs. 433, 556, 585, 589, 620; cp. Mrs. Rh. D. Buddh. Psych. Eth. p. 177; Miln. trsl. I. 80, 89; —viññeyya (adj.) (i.e. rūpā) to be apperceived by the sense of sight Vin. I, 184; D. II, 281; III, 234; Dhs. 589, 967, 1095; —samphassa contact with the sense of vision (usually with °ja: sprung from visual contact) (of vedanā, feelings) Vin. I, 34; D. II, 308 sq. ; III, 243; Ps. I, 5, 40, 136. (Page 259)
Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.
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Search found 30 books and stories containing Cakkhu. You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Patthana Dhamma (by Htoo Naing)
A Manual of Abhidhamma (by Nārada Thera)
Summary of Bases < [Chapter III - Miscellaneous Section]
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Apadana commentary (Atthakatha) (by U Lu Pe Win)
Commentary on the stanza on okkhitta-cakkhu (eye thrown downwards) < [Commentary on biography of Silent Buddhas (Paccekabuddha)]
Abhidhamma in Daily Life (by Ashin Janakabhivamsa) (by Ashin Janakabhivamsa)
A Discourse on Paticcasamuppada (by Venerable Mahasi Sayadaw)
Chapter 2 - Upapata < [Part 3]
Chapter 15 - Sammasambuddha And Buddhahood < [Part 10]
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Abhidhamma in Daily Life (by Nina Van Gorkom)