here is the well known sutta about Susima – who was a sukkhavipassaka arahat , which doesn’t need to be repeated here.
Cakkhupala Thera 1.95:
Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids.
Commentary (Atthakatha) By Acariya Dhammapala
Note: ‘C’ in Pali text is pronounced as ‘ch’ as in ‘China’.
He was reborn in this Buddha-age at Sāvatthī, as the son of a landed proprietor named Mahā-Suvaññā, and received the name of Pāla. He was also called Pāla major, because his younger brother was called Pāla minor. And the parents bound the sons in domestic bonds. But the Lord(Buddha) came to the Jeta Grove, and there Pāla major heard him, and leaving his brother to manage the property entered the Monk’s order. After five years as novice initiate, he went with sixty bhikkhus(monks) to perfect his studies. And they chose a woodland spot near a border village, where the villagers were lay-followers, and he, living in a leaf-hut, practised the duties of a recluse monk.
He was attacked by ophthalmia, and a doctor prescribed for him. But he did not follow the advice, and the disease grew worse. ‘Better,’ he thought, ‘is the allaying of the moral torments (kilesā) than that of eye-disease.’ Thus he neglected the latter and worked at his insight, so that eyes and torments perished at the same time. And he became a ‘dry-visioned’ arahant(enlightened).
Now the village patrons asked the bhikkhus(monks) what had become of the Thera, and, hearing of his blindness, they  ministered to his wants full of guilt. Then those bhikkhus(monks) having also won arahantship(enlightenment), they proposed that they should return to Sāvatthito salute the Master; but the Thera said: ‘I am weak and blind, and the journey is not without risk. I should hinder you. Do you go first and salute for me the Lord(Buddha) and the great Theras, and tell Pāla minor of my state that he may send a servant to me.’ At length they consented to go, after taking leave of their patrons and providing him with a lodging. And they carried out his words, and Pāla minor sent his nephew Pālika. And the bhikkhus(monks) initiated Pālika into monkhood, because the road was not safe for a solitary layman. He went and announced himself to the Thera, and set out with him. Midway, near a village in the forest, a woodcutter’s wife was singing. And the novice was charmed by the sound, and, telling his uncle to wait, went and enjoyed with her. The Thera thought: ‘Now I heard a woman singing, and my novice stays long. Is he not evilly employed?’ The youth returned, saying: ‘Let us go, sir.’ And the Thera said: ‘What! have you been vile?’ The novice at length confessed, and the Thera said: ‘One so evil shall hold no staff for me. Get you hence!’ ‘But the way is perilous, and you are blind. How will you go?’ ‘Fool! even if I lie down and die, yet will I get on, but not with such as you.’ Then he uttered this verse:
 Andhohaɱ hatanettosmi kantāraddhānapakkanto,||
Sayamāno’pi gacchissaɱ na sahāyena pāpenā’ ti.|| ||
 All blind am I and perished are mine eyes
And through the jungle’s wilderness I move about.
Even then I’ll go, and were it lying down,
But not with child of evil as my mate.
Then the other, conscious of his evil action, weeping with outstretched arms, plunged into the forest. But the efficacy of the Thera’s virtue made Sakka’s(King of gods, also called Indra) throne hot, and the god, in the shape of a man journeying to Sāvatthi, took his staff and brought him that evening to Sāvatthi to the Jeta Grove. And Pāla minor ministered to him all his days.
 The full name means Eye-guardian, the father’s Great-golden. The story is given in somewhat ampler detail and slightly varied diction in the Dhammapada Commentary on the opening verses of that anthology. Pronounced Chakkhu-.
 See Compendium, p. 75.
1.10-5  Commentary on the stanza of Cakkhupālatthera
The stanza starting with Andho’haṃ hatanetto’smi constitutues that of the thera Cakkhupāla. What is the origin? He also, having done devoted deeds of service toward former Buddhas, doing meritorious deeds in this and that existence, was reborn in a family home, at the time of the Blessed One Suddhattha. On having attained the age of intelligence, when the Blessed One had entered parinibbāna, he reverentially offered (pūjesi) to the shrine, after having collected the (asure) flower of flax (umā) when the shrine festival (maha) was being held. On account of that act of merit, he was reborn in the divine world, and having done meritorious deeds, now and then, he wandered about his rounds of repeated rebirths, and was reborn as the son of an estate owner (kuṭumbika) named Mahāsuvanna, in Sāvatthi, when this Buddha arose. They gave him the name Pāla. At the time when he could run about his mother gained another son. His mother and father made his name as Cūḷapāla and they called (vohariṃsu) the other (itaraṃ) as Mahāpāla. Later on, when they had come of age (their parants) bound them down with the tie of household life (gharavandhana). On that occasion the Master resided at the Jetavana (monastery) in Sāvatthi. There, Mahāpāla went to the monastery in the company of the devotees who were on their way to Jetavana, listened to the truth (dhamma) in the presence of the Master, aptly gained pious faith, shifted the responsibility (bhāra) of his estate (kuṭumba) over to his younger (kaniṭṭha) brother even, himself became a monk, gained the full ordination of the Order (upasampadā) lived for five years in the presence of his teachers and preceptors (upajjhā), and when he had spent the lent, he went through the ceremony of candid apology (pavāretvā), collected his mental exercise (kammaṭṭhāna), obrained to the extent of sixty associate bhikkhus(monks), was in search of a residential place congenial to (anukūla) the development of deep meditation (bhāvanā), together with them and living in a leaf-hut (pannassālā) in the forest region, which the devotees dwelling in the village had caused to be built and offered, depending on (nissāya) a certain border-village (paccantagāma), and performed the duties of a monk (samanadhamma). To him, there had arisen an eye-ailment. A physician prepared (sampādetvā) and offered it to him. He did not comform (paṭipajji) to the prescription (vidhāna) as told (vutta) by the physician (vejja). On that account his disease became worse (vaḍḍhi). He became increasingly indifferent (ajjhupekkhitvā) ot his eye-illness saying to himself: “To me, better is (varaṃ) but the mastery (vūpasamana) of the disease of depravity than the allayment of the ailment of my eyes and came to be intent on (yuttapayutto) but the development of spiritual insight (vipassanā). When he was indulging in (ussukkāpenta) in the development of deep meditation (bhāvanā), his eyes as well as his depravity vecame destroyed (bhijjiṃsu) simultaneously (apubbaṃ acarimaṃ). He became an Arahant of ‘dry-visioned’ class (sukkhavipassaka). Hence, has it been said in the Apadāna.–
“When the world-revered, the worthy
recipient of sacred sacrifice, the
Blessed One Suddhattha entered
nibbāna, there was held a great
When the festival was being celebrated,
for the great sage Siddhattha, I collected
the (azure) flowers of flax (umā) and
specially offered (abhiropayiṃ) them to
Ninetyfour aeons (kappa) ago, from now,
it was that I specially offered the flowers;
I do not remember any evil existence; this
is the fruitful result of the reverential
offering made to the shrine.
In the ninth aeon (kappa) previous to
this (ito), there arose eithtyfive
sovereigns, very strong world-kings,
with the name of Somadeva.
My depravity had been burnt; …
Buddha’s instruction had been carried
During the three
months of the rainy season, Ven. Cakkhupāla decided to use only three postures: walking,
standing, and sitting postures. After one month his eyes begin to
The commentary of the Dhammapada describes the moment of
his attainment of arahantship in the following words:
At the end of the middle watch, his eyes and his defilements were broken simultaneously.
After having become a dry-insight arahant, he entered and sat down in the chamber.
Dhp-a I 12,16-18: Athassa majjhimayāme atikkante apubbaṃ acarimam akkhīni c’eva kilesā ca pabhijjiṃsu. So
sukkhavipassako arahā hutvā gabbhaṃ pavisitvā nisīdi.