Theravadan

From: Pali, Bhikkhu Ānandajoti

6. Mahākāḷattheravatthu1.6 The Story about Culla Kāḷa and Mahā Kāḷa Cullakāḷa-Mahākāḷavatthu

Subhānupassinti imaṃ dhammadesanaṃ satthā setabyanagaraṃ upanissāya siṃsapāvane viharanto cūḷakāḷamahākāḷe ārabbha kathesi.“Contemplating what is pleasant,” this Dhamma teaching was given by the Teacher while he was in residence near the city Setavya with reference to Culla Kāḷa and Mahā Kāḷa.

Setabyanagaravāsino hi cūḷakāḷo, majjhimakāḷo, mahākāḷoti tayo bhātaro kuṭumbikā.For Culla Kāḷa, Majjhima Kāḷa, and Mahā Kāḷa were three householders who lived in Setavya, and they were brothers.

Tesu jeṭṭhakaniṭṭhā disāsu vicaritvā pañcahi sakaṭasatehi bhaṇḍaṃ āharanti, majjhimakāḷo ābhataṃ vikkiṇāti.The oldest and youngest used to travel abroad with their caravan of five hundred carts and bring home goods to sell, and Majjhima Kāḷa sold the goods they brought.

Athekasmiṃ samaye te ubhopi bhātaro pañcahi sakaṭasatehi nānābhaṇḍaṃ gahetvā sāvatthiṃ gantvā sāvatthiyā ca jetavanassa ca antare sakaṭāni mocayiṃsu.Now on a certain occasion the two brothers, taking wares of various kinds in their five hundred carts, set out for Sāvatthī, and halting between Sāvatthī and Jetavana, unharnessed their carts.

Tesu mahākāḷo sāyanhasamaye mālāgandhādihatthe sāvatthivāsino ariyasāvake dhammassavanāya gacchante disvā “ kuhiṃ ime gacchantī ” ti pucchitvā tamatthaṃ sutvā “ ahampi gamissāmī ” ti cintetvā kaniṭṭhaṃ āmantetvā,“ tāta,At eventide Mahā Kāḷa saw noble disciples, residents of Sāvatthī, with garlands and perfumes in their hands, going to hear the Dhamma. “Where are they going?” he asked. Receiving the answer that they were going to listen to the Dhamma, he thought to himself: “I will go too.” So he addressed his youngest brother: “Dear brother,

tesu sakaṭesu appamatto hohi, ahaṃ dhammaṃ sotuṃ gacchāmī ” ti vatvā gantvā tathāgataṃ vanditvā parisapariyante nisīdi.keep watch over the carts; I am going to listen to the Dhamma.” So saying, he went and worshipped the Realised One and sat down in the outer circle of the assembly.

Satthā taṃ disvā tassa ajjhāsayavasena anupubbiṃ kathaṃ kathento dukkhakkhandhasuttā divasena (ma. ni.1.163 ādayo) anekapariyāyena kāmānaṃ ādīnavaṃ okāraṃ saṃkilesañca kathesi.On that day the Teacher taught the Dhamma in orderly sequence with reference to Mahā Kāḷa’s disposition of mind, and quoting the Discourse on the Aggregates of Suffering, and other discourses, discoursed on the dangers, degradation and defilements of sensual pleasures.

Taṃ sutvā mahākāḷo “ sabbaṃ kira pahāya gantabbaṃ, paralokaṃ gacchantaṃ neva bhogā, na ñātakā ca anugacchanti,Mahā Kāḷa, after listening to the discourse, thought to himself: “So a man must leave all things behind him when he goes hence. When a man goes to the world beyond, neither wealth nor kinsmen can follow him.

kiṃ me gharāvāsena pabbajissāmī ” ti cintetvā mahājane satthāraṃ vanditvā pakkante satthāraṃ pabbajjaṃ yācitvāWhy should I continue to live the life of a householder? I will go forth.” Accordingly, when the multitude had worshipped the Teacher and departed, he requested the Teacher to give him the going forth.

satthārā “ natthi te koci apaloketabbo ” ti vutte,“ kaniṭṭho me, bhante, atthī ” ti vatvā tena hi “ apalokehi nan ” ti vutte,“ sādhu,“Have you no kinsman of whom it is proper that you should ask permission?” enquired the Teacher. “I have a younger brother, venerable Sir.” – “Ask his permission.” – “Very well,

bhante ” ti vatvā gantvā kaniṭṭhaṃ pakkosāpetvā,“ tāta, imaṃ sabbaṃ sāpateyyaṃ paṭipajjāhī ” ti āha. “ Tumhe pana kiṃ karissatha bhātikā ” ti? “ Ahaṃ satthu santike pabbajissāmī ” ti.venerable Sir.” So Mahā Kāḷa went to Culla Kāḷa and said to him: “Dear brother, receive all this wealth.” – “But you, brother?” – “I intend to go forth under the Teacher.”

So taṃ nānappakārehi yācitvā nivattetuṃ asakkonto “ sādhu, sāmi, yathā ajjhāsayaṃ karothā ” ti āha.Culla Kāḷa used all manner of arguments to dissuade his brother from carrying out his intention, but in vain. Finally he said to him: “Very well, master; do as you wish.”

Mahākāḷo gantvā satthu santike pabbaji. “ Ahaṃ bhātikaṃ gahetvāva uppabbajissāmī ” ti cūḷakāḷopi pabbaji.So Mahā Kāḷa went forth under the Teacher. Culla Kāḷa likewise went forth. But the thought in Culla Kāḷa’s mind was: “After a time I will return to the world and take my brother with me.”

Aparabhāge mahākāḷo upasampadaṃ labhitvā satthāraṃ upasaṅkamitvā sāsane dhurāni pucchitvā satthārā dvīsu dhuresu kathitesu “ ahaṃ,Somewhat later Mahā Kāḷa took higher ordination, and approaching the Teacher, asked him: “How many duties are there in this dispensation?” The Teacher informed him that there were two.

bhante, mahallakakāle pabbajitattā ganthadhuraṃ pūretuṃ na sakkhissāmi,Mahā Kāḷa said: “Venerable Sir, since I went forth in old age, I shall not be able to fulfill the duty of study, but I can fulfill the duty of meditation.”

vipassanādhuraṃ pana pūressāmī ” ti yāva arahattā kammaṭṭhānaṃ kathāpetvā sosānikadhutaṅgaṃ samādāya paṭhamayāmātikkante sabbesu niddaṃ okkantesu susānaṃ gantvā paccūsakāle sabbesu anuṭṭhitesuyeva vihāraṃ āgacchati.So he had the Teacher instruct him in the ascetic practice of living in a charnel ground, which leads to Arahatship. At the end of the first watch, when everyone else was asleep, he went to the charnel ground; and at dawn, before anyone else had risen, he returned to the monastery.

Athekā susānagopikā kālī nāma chavaḍāhikā therassa ṭhitaṭṭhānaṃ nisinnaṭṭhānaṃ caṅkamitaṭṭhānañca disvā “ ko nu kho idhāgacchati,Now the keeper of the charnel ground, a certain woman named Kāḷī, whose duty was to burn the bodies of the dead, saw the elder as he stood up and sat down and walked about. And she thought to herself: “Who can this be that comes here?

pariggaṇhissāmi nan ” ti pariggaṇhituṃ asakkontī ekadivasaṃ susānakuṭikāyameva dīpaṃ jāletvā puttadhītaro ādāya gantvā ekamante nilīyamānā majjhimayāme theraṃ āgacchantaṃ disvā gantvā vanditvā,“ ayyo,I will find out about him.” But she was unable to find out what she wished to find out about him. So one night she lighted a lamp in the hut of the charnel ground, and taking son and daughter with her, hid herself on one side of the charnel ground.

no, bhante, imasmiṃ ṭhāne viharatī ” ti āha. “ Āma, upāsike ” ti. “ Bhante,When she saw the elder approach, she approached him, worshipped him, and asked him: “Venerable Sir, does our noble bhikkhu reside in this place?”

susāne viharantehi nāma vattaṃ uggaṇhituṃ vaṭṭatī ” ti. Thero “ kiṃ pana mayaṃ tayā kathitavatte vattissāmā ” ti avatvā “ kiṃ kātuṃ vaṭṭati upāsike ” ti āha. “– “Yes, lay sister.” – “Venerable Sir, those that reside in a charnel ground have certain rules to observe.” The elder did not say: “Do you think I shall observe any rules of your telling?” Instead he said: “What ought I to do, lay sister?”

Bhante, sosānikehi nāma susāne vasanabhāvo susānagopakānañca vihāre mahātherassa ca gāmabhojakassa ca kathetuṃ vaṭṭatī ” ti.Said the keeper of the charnel ground: “Venerable Sir, they that reside in a charnel ground are bound to declare the fact to the keepers of the charnel ground, to the chief elder at the monastery,

“ Thero kiṃ kāraṇā ” ti? “ Katakammā corā dhanasāmikehi padānupadaṃ anubaddhā susāne bhaṇḍakaṃ chaḍḍetvā palāyanti,and to the village headman.” – “Why?” – “Thieves who commit depredations, when pursued by lawful owners of property, frequently flee to a charnel ground and leave their spoils there;

atha manussā sosānikānaṃ paripanthaṃ karonti, etesaṃ pana kathite ‘ mayaṃ imassa bhaddantassa ettakaṃ nāma kālaṃ ettha vasanabhāvaṃ jānāma,then the owners come and threaten residents of the charnel ground with harm. But if the authorities are duly informed, they can avert trouble by saying: ‘We know for a fact that this venerable bhikkhu has resided here for such and such a length of time;

acoro eso ’ ti upaddavaṃ nivārenti. Tasmā etesaṃ kathetuṃ vaṭṭatī ” ti. “he is no thief.’ For this reason you are bound to declare your intention to the authorities I have mentioned.”

Thero aññaṃ kiṃ kātabban ” ti? “ Bhante, susāne vasantena nāma ayyena macchamaṃsatilapiṭṭhatelaguḷādīni vajjetabbāni,Mahā Kāḷa then asked: “Is there anything else I ought to do?” – “Venerable Sir, so long as your reverence resides in a charnel ground, you must abstain from fish, flesh, sesame, flour, oil, and molasses.

divā na niddāyitabbaṃ, kusītena na bhavitabbaṃ, āraddhavīriyena bhavitabbaṃ, asaṭhena amāyāvinā hutvā kalyāṇajjhāsayena bhavitabbaṃ,You must not sleep by day. You must not be slothful. You must live with high resolve, exerting all the powers of your will, avoiding double-dealing and deceit.

sāyaṃ sabbesu suttesu vihārato āgantabbaṃ, paccūsakāle sabbesu anuṭṭhitesuyeva vihāraṃ gantabbaṃ.At eventide, when all are asleep, you must leave the monastery and come here; at dawn, before any have risen, you must return to the monastery.

Sace, bhante, ayyo imasmiṃ ṭhāne evaṃ viharanto pabbajitakiccaṃ matthakaṃ pāpetuṃ sakkhissati,In case, venerable Sir, while you reside in this charnel ground, you succeed in reaching the goal of the spiritual life,

sace matasarīraṃ ānetvā chaḍḍenti, ahaṃ kambalakūṭāgāraṃ āropetvā gandhamālādīhi sakkāraṃ katvā sarīrakiccaṃ karissāmi.and they bring a dead body here and cast it away, I will place it on the funeral pyre, and rendering the usual honors with perfumes and garlands, I will perform the funeral rites over the body.

No ce sakkhissati, citakaṃ āropetvā aggiṃ jāletvā saṅkunā ākaḍḍhitvā bahi khipitvā pharasunā koṭṭetvā khaṇḍākhaṇḍikaṃ chinditvā aggimhi pakkhipitvā jhāpessāmī ” ti āha.If you do not succeed, I will light the pyre, drag the body along with a stake, throw it outside, chop it to pieces with an axe, throw the pieces into the fire, and burn it.”

Atha naṃ thero “ sādhu bhadde, ekaṃ pana rūpārammaṇaṃ disvā mayhaṃ katheyyāsī ” ti āha. Sā “ sādhū ” ti paccassosi.The elder said to her: “Very well, woman. But in case you should see a corpse which you think would afford me a suitable subject of meditation on material form, be good enough to tell me.” – “Very well,” said she, promising him to do so.

Thero yathājjhāsayena susāne samaṇadhammaṃ karoti. Cūḷakāḷatthero pana uṭṭhāya samuṭṭhāya gharāvāsaṃ cinteti,In accordance with his intention the Elder Mahā Kāḷa performed his meditations in the charnel ground. The Elder Culla Kāḷa, however, busy and active, thinking always of the household life,

puttadāraṃ anussarati. “ Bhātiko me atibhāriyaṃ kammaṃ karotī ” ti cinteti.remembering son and wife, said to himself: “It is an excessively difficult task my brother is engaged in.”

Athekā kuladhītā taṃmuhuttasamuṭṭhitena byādhinā sāyanhasamaye amilātā akilantā kālamakāsi.Now a certain young woman of station was attacked by a disease, and the very moment the disease attacked her, she died, at eventide, without a sign of withering or weariness.

Tamenaṃ ñātakādayo dārutelādīhi saddhiṃ sāyaṃ susānaṃ netvā susānagopikāya “ imaṃ jhāpehī ” ti bhatiṃ datvā niyyādetvā pakkamiṃsu.In the evening her kinsfolk and friends brought her body to the charnel ground, with firewood, oil, and other requisites, and said to the keeper of the charnel ground: “Burn this body.” And paying the keeper the usual fee, they turned the body over to her and departed.

Sā tassā pārutavatthaṃ apanetvā taṃmuhuttamataṃ pīṇitapīṇitaṃ suvaṇṇavaṇṇaṃ sarīraṃ disvā,“ imaṃ ayyassa dassetuṃ patirūpaṃ ārammaṇan ” ti cintetvā gantvā theraṃ vanditvā,“ bhante,When the keeper of the charnel ground removed the woman’s dress and beheld her beautiful golden-hued body, she straightaway thought to herself: “This corpse is a suitable subject of meditation to show to the venerable.” So she went to the elder, worshipped him,

evarūpaṃ nāma ārammaṇaṃ atthi, oloketha ayyā ” ti āha.and said: “I have a remarkably good subject of meditation; pray look at it, venerable Sir.”

Thero “ sādhū ” ti vatvā pārupanaṃ nīharāpetvā pādatalato yāva kesaggā oloketvā “ atipīṇitametaṃ rūpaṃ suvaṇṇavaṇṇaṃ aggimhi naṃ pakkhipitvā mahājālāhi gahitamattakāle mayhaṃ āroceyyāsī ” ti vatvā sakaṭṭhānameva gantvā nisīdi.“Very well,” said the elder. So he went and caused the dress which covered the corpse to be removed, and surveyed the body from the soles of the feet to the tips of the hair. Then he said: “Throw this beautiful golden-hued body into the fire, and so soon as the tongues of fire have laid hold of it, please tell me.” So saying, he went to his own place and sat down.

Sā tathā katvā therassa ārocesi. Thero gantvā olokesi. Jālāya pahaṭapahaṭaṭṭhānaṃ kabaragāviyā viya sarīravaṇṇaṃ ahosi,The keeper of the charnel ground did as she was told and went and informed the elder. The elder came and surveyed the body. Where the flames had touched the flesh, the color of her body was like that of a mottled cow;

pādā namitvā olambiṃsu, hatthā paṭikuṭiṃsu, ūrunalāṭaṃ niccammaṃ ahosi.the feet stuck out and hung down; the hands were curled back; the forehead was without skin. The elder thought to himself: “This body,

Thero “ idaṃ sarīraṃ idāneva olokentānaṃ apariyantakaraṃ hutvā idāneva khayaṃ pattaṃ vayaṃ pattan ” ti rattiṭṭhānaṃ gantvā nisīditvā khayavayaṃ sampassamāno – “which but now caused those who looked thereon to forget the sacred word, has but now attained decay, has but now attained death.” And going to his night-quarters, he sat down, discerning clearly decay and death.

Aniccā vata saṅkhārā, uppādavayadhammino; Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho ” ti.(dī.Things are surely impermanent, their nature to arise, decay, after arising do they cease, the mastery of them is good.

ni.2.221,272; saṃ. ni.1.186;2.143; jā.1.1.95)–

Gāthaṃ vatvā vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ pāpuṇi.Awakening Having recited this verse, Mahā Kāḷa developed spiritual insight and attained Arahatship, together with the analytic knowledges.

Tasmiṃ arahattaṃ patte satthā bhikkhusaṅghaparivuto cārikaṃ caramāno setabyaṃ gantvā siṃsapāvanaṃ pāvisi.When Mahā Kāḷa attained Arahatship, the Teacher, surrounded by the assembly of bhikkhus, traveling from place to place, arrived at Setavya and entered the Siṁsāpa forest.

Cūḷakāḷassa bhariyāyo “ satthā kira anuppatto siṃsapāvanan ” ti sutvā “ amhākaṃ sāmikaṃ gaṇhissāmā ” ti pesetvā satthāraṃ nimantāpesuṃ.Culla Kāḷa’s wives, hearing that the Teacher had arrived, thought to themselves: “Now we shall recover our husband.” So they sent and invited the Teacher.

Buddhānaṃ pana apariciṇṇaṭṭhāne āsanapaññattiṃ ācikkhantena ekena bhikkhunā paṭhamataraṃ gantuṃ vaṭṭati.Now when a visit is expected from the Buddhas, it is customary to prepare a seat in a place which is not circumscribed, and in order to ensure that this shall be done, it is customary for a single bhikkhu to go in advance and give warning.

Buddhānañhi majjhimaṭṭhāne āsanaṃ paññāpetvā tassa dakkhiṇato sāriputtattherassa,For the seat of the Buddhas must be set in the midst, on the right of the Buddha must be placed the seat of the Elder Sāriputta,

vāmato mahāmoggallānattherassa, tato paṭṭhāya ubhosu passesu bhikkhusaṅghassa āsanaṃ paññāpetabbaṃ hoti.on his left that of the Elder Mahā Moggallāna, and next to these on both sides must be arranged the seats for the assembly of bhikkhus.

Tasmā mahākāḷatthero cīvarapārupanaṭṭhāne ṭhatvā,“ cūḷakāḷa, tvaṃ purato gantvā āsanapaññattiṃ ācikkhā ” ti cūḷakāḷaṃ pesesi.Therefore the Elder Mahā Kāḷa, standing in the place where the bowls and robes were kept, sent forth Culla Kāḷa, saying: “You go in advance and give warning to arrange the seats.”

Tassa diṭṭhakālato paṭṭhāya gehajanā tena saddhiṃ parihāsaṃ karontā nīcāsanāni saṅghattherassa koṭiyaṃ attharanti, uccāsanāni saṅghanavakassa koṭiyaṃ. Itaro “ mā evaṃ karotha,From the moment the members of the household caught sight of Culla Kāḷa, they made a jest of him, putting the low seats at the ends where the elders of the assembly were to sit, and the high seats where the novices were to sit.

nīcāsanāni upari mā paññāpetha, uccāsanāni upari paññāpetha, nīcāsanāni heṭṭhā ” ti āha. Itthiyo tassa vacanaṃ asuṇantiyo viya “ tvaṃ kiṃ karonto vicarasi,Culla Kāḷa said to them: “Do not arrange the seats thus; do not put the low seats above and the high seats below.” But the women, pretending not to hear him, said: “What are you doing here, walking about?

kiṃ tava āsanāni paññāpetuṃ na vaṭṭati, tvaṃ kaṃ āpucchitvā pabbajito, kena pabbajitosi, kasmā idhāgatosī ” ti vatvāWhat right have you to give orders about the arrangement of the seats? By whose leave did you go forth? Who gave you the going forth? What made you come here?”

nivāsanapārupanaṃ acchinditvā setakāni nivāsetvā sīse ca mālācumbuṭakaṃ ṭhapetvā,“ gaccha satthāraṃ ānehi, mayaṃ āsanāni paññāpessāmā ” ti pahiṇiṃsu.And having thus made a mockery of him, they tore off his under and upper garments, clothed him with white garments instead, placed a garland on his head, and packed him off, saying: “Go fetch the Teacher; we will arrange the seats.”

Na ciraṃ bhikkhubhāve ṭhatvā avassikova uppabbajitattā lajjituṃ na jānāti,Now those who have been bhikkhus but a short time, and have returned to the world before keeping a single Rains Retreat, are without a sense of shame.

tasmā so tena ākappena nirāsaṅkova gantvā satthāraṃ vanditvā buddhappamukhaṃ bhikkhusaṅghaṃ ādāya āgato.Therefore Culla Kāḷa, free from any anxiety on the score of his clothing, went to the Teacher, worshipped him, and taking with him the assembly of bhikkhus presided over by the Buddha, returned.

Bhikkhusaṅghassa pana bhattakiccāvasāne mahākāḷassa bhariyāyo “ imāhi attano sāmiko gahito, mayampi amhākaṃ sāmikaṃ gaṇhissāmā ” ti cintetvā punadivase satthāraṃ nimantayiṃsu.When the assembly of bhikkhus had finished their meal, Mahā Kāḷa’s wives thought to themselves: “Culla Kāḷa’s wives recovered their husband; let us also recover ours.” Accordingly they invited the Teacher for the following day.

Tadā pana āsanapaññāpanatthaṃ añño bhikkhu agamāsi.But on this occasion a different bhikkhu came to arrange the seats, and so Mahā Kāḷa’s wives failed of an opportunity to embarrass him.

Tā tasmiṃ khaṇe okāsaṃ alabhitvā buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā bhikkhaṃ adaṃsu. Cūḷakāḷassa pana dve bhariyāyo, majjhimakāḷassa catasso, mahākāḷassa pana aṭṭha.When they had seated the Saṅgha presided over by the Buddha, they presented them with food. Now Culla Kāḷa had two wives, Majjhima Kāḷa had four, and Mahā Kāḷa had eight.

Bhikkhūpi bhattakiccaṃ kātukāmā nisīditvā bhattakiccamakaṃsu, bahi gantukāmā uṭṭhāya agamaṃsu. Satthā pana nisīditvā bhattakiccaṃ kari.Those of the bhikkhus who desired to eat sat down and ate their meal; those who desired to go out arose and went out. The Teacher sat down and ate his meal.

Tassa bhattakiccapariyosāne tā itthiyo,“ bhante, mahākāḷo amhākaṃ anumodanaṃ katvā āgacchissati, tumhe purato gacchathā ” ti vadiṃsu. Satthā “ sādhū ” ti vatvā purato agamāsi.When he had finished his meal, those women said to him: “Venerable Sir, Mahā Kāḷa will pronounce the formula of thanksgiving and then return; you go on ahead.” The Teacher said: “Very well,” and went on ahead.

Gāmadvāraṃ patvā bhikkhū ujjhāyiṃsu “ kiṃ nāmetaṃ satthārā kataṃ, ñatvā nu kho kataṃ, udāhu ajānitvā.When the Teacher reached the village gate, the assembly of bhikkhus were offended and said: “What a thing for the Teacher to do! Did he do it wittingly or unwittingly?

Hiyyo cūḷakāḷassa purato gatattā pabbajjantarāyo jāto, ajja aññassa purato gatattā antarāyo nāhosi.Yesterday Culla Kāḷa came in advance, and that was the end of his monastic life. But today a different bhikkhu came in advance, and nothing of the sort happened.”

Idāni mahākāḷaṃ ṭhapetvā āgato, sīlavā kho pana bhikkhu ācārasampanno, karissati nu kho tassa pabbajjantarāyan ” ti.The Teacher sent Mahā Kāḷa back and continued on his way. The bhikkhus said: “The bhikkhu Mahā Kāḷa is virtuous and upright. Will they put an end to his monastic life?”

Satthā tesaṃ vacanaṃ sutvā nivattitvā ṭhito “ kiṃ kathetha, bhikkhave ” ti pucchi. Te tamatthaṃ ārocesuṃ. “ Kiṃ pana tumhe, bhikkhave, cūḷakāḷaṃ viya mahākāḷaṃ sallakkhethā ” ti?Hearing their words, the Teacher stopped and asked them: “What is it you are saying, bhikkhus?” When they told him, he said: “But, bhikkhus, you do not think that Mahā Kāḷa is like Culla Kāḷa?”

“ Āma, bhante ”. Tassa hi dve pajāpatiyo, imassa aṭṭha. “ Aṭṭhahi parikkhipitvā gahito kiṃ karissati, bhante ” ti? Satthā “ mā, bhikkhave,– “Yes, venerable Sir; Culla Kāḷa has two wives, but Mahā Kāḷa has eight. If his eight wives gather about him and seize him, what can he do, venerable Sir?” The Teacher said: “Bhikkhus,

evaṃ avacuttha, cūḷakāḷo uṭṭhāya samuṭṭhāya subhārammaṇabahulo viharati, papāte ṭhito dubbalarukkhasadiso.do not speak thus. Culla Kāḷa lives a busy and active life and allows his thoughts to dwell on many pleasing objects.

Mayhaṃ pana putto mahākāḷo asubhānupassī viharati, ghanaselapabbato viya acalo ” ti vatvā imā gāthā abhāsi –My son Mahā Kāḷa, on the other hand, does not live looking for pleasure, but is immovable, like a mountain of solid rock.” So saying, he pronounced the following verses:

7. “ Subhānupassiṃ viharantaṃ, indriyesu asaṃvutaṃ; Bhojanamhi cāmattaññuṃ, kusītaṃ hīnavīriyaṃ; Taṃ ve pasahati māro, vāto rukkhaṃva dubbalaṃ.Contemplating what is pleasant, with sense faculties uncontrolled, not knowing the limit in food, indolent, low in energy – Māra surely o’erthrows that one, like wind overthrows a weak tree.

8. “ Asubhānupassiṃ viharantaṃ, indriyesu susaṃvutaṃ; Bhojanamhi ca mattaññuṃ, saddhaṃ āraddhavīriyaṃ; Taṃ ve nappasahatī māro, vāto selaṃva pabbatan ” ti.Contemplating the unpleasant, with their sense faculties controlled, and knowing the limit in food, faithful, with energy aroused – Māra does not o’erthrow that one, just as wind does not overthrow a mountain made of solid rock.

Tattha subhānupassiṃ viharantanti sutaṃ anupassantaṃ, iṭṭhārammaṇe mānasaṃ vissajjetvā viharantanti attho.

Yo hi puggalo nimittaggāhaṃ anubyañjanaggāhaṃ gaṇhanto “ nakhā sobhanā ” ti gaṇhāti,“ aṅguliyo sobhanā ” ti gaṇhāti,“ hatthapādā, jaṅghā, ūru, kaṭi, udaraṃ, thanā, gīvā, oṭṭhā, dantā,

mukhaṃ, nāsā, akkhīni, kaṇṇā, bhamukā, nalāṭaṃ, kesā, sobhanā ” ti gaṇhāti,“ kesā, lomā, nakhā, dantā, taco, sobhanā ” ti gaṇhāti, vaṇṇo subho, saṇṭhānaṃ subhanti, ayaṃ subhānupassī nāma.

Evaṃ taṃ subhānupassiṃ viharantaṃ. Indriyesūti cakkhādīsu chasu indriyesu. Asaṃvutanti cakkhudvārādīni arakkhantaṃ.

Pariyesanamattā paṭiggahaṇamattā paribhogamattāti imissā mattāya ajānanato bhojanamhi cāmattaññuṃ. Apica paccavekkhaṇamattā vissajjanamattāti imissāpi mattāya ajānanato amattaññuṃ,

idaṃ bhojanaṃ dhammikaṃ, idaṃ adhammikantipi ajānantaṃ. Kāmacchandabyāpādavihiṃsāvitakkavasitāya kusītaṃ . Hīnavīriyanti nibbīriyaṃ catūsu iriyāpathesu vīriyakaraṇarahitaṃ.

Pasahatīti abhibhavati ajjhottharati. Vāto rukkhaṃva dubbalanti balavavāto chinnapapāte jātaṃ dubbalarukkhaṃ viya. Yathā hi so vāto tassa dubbalarukkhassa pupphaphalapallavādīnipi pāteti,

khuddakasākhāpi bhañjati, mahāsākhāpi bhañjati, samūlakampi taṃ rukkhaṃ uppāṭetvā uddhaṃmūlaṃ adhosākhaṃ katvā gacchati, evameva evarūpaṃ puggalaṃ anto uppanno kilesamāro pasahati,

balavavāto dubbalarukkhassa pupphaphalapallavādipātanaṃ viya khuddānukhuddakāpattiāpajjanampi karoti, khuddakasākhābhañjanaṃ viya nissaggiyādiāpattiāpajjanampi karoti,

mahāsākhābhañjanaṃ viya terasasaṅghādisesāpattiāpajjanampi karoti, uppāṭetvā uddhaṃ, mūlakaṃ heṭṭhāsākhaṃ katvā pātanaṃ viya pārājikāpattiāpajjanampi karoti,

svākkhātasāsanā nīharitvā katipāheneva gihibhāvaṃ pāpetīti evaṃ evarūpaṃ puggalaṃ kilesamāro attano vase vattetīti attho.

Asubhānupassinti dasasu asubhesu aññataraṃ asubhaṃ passantaṃ paṭikūlamanasikāre yuttaṃ kese asubhato passantaṃ lome nakhe dante tacaṃ vaṇṇaṃ saṇṭhānaṃ asubhato passantaṃ.

Indriyesūti chasu indriyesu. Susaṃvutanti nimittādiggāharahitaṃ pihitadvāraṃ. Amattaññutāpaṭikkhepena bhojanamhi ca mattaññuṃ .

Saddhanti kammassa ceva phalassa ca saddahanalakkhaṇāya lokikāya saddhāya ceva tīsu vatthūsu aveccappasādasaṅkhātāya lokuttarasaddhāya ca samannāgataṃ.

Āraddhavīriyanti paggahitavīriyaṃ paripuṇṇavīriyaṃ. Taṃ veti evarūpaṃ taṃ puggalaṃ yathā dubbalavāto saṇikaṃ paharanto ekagghanaṃ selaṃ cāletuṃ na sakkoti,

tathā abbhantare uppajjamānopi dubbalakilesamāro nappasahati, khobhetuṃ vā cāletuṃ vā na sakkotīti attho.

Tāpi kho tassa purāṇadutiyikāyo theraṃ parivāretvā “ tvaṃ kaṃ āpucchitvā pabbajito, idāni gihī bhavissasi na bhavissasī ” tiādīni vatvā kāsāvaṃ nīharitukāmā ahesuṃ.Mahā Kāḷa’s former wives surrounded him and said to him: “By whose leave did you go forth? Will you now become a householder?” Having said this and much more to the same effect, they sought to strip him of his yellow robes. But the elder,

Thero tāsaṃ ākāraṃ sallakkhetvā nisinnāsanā vuṭṭhāya iddhiyā uppattitvā kūṭāgārakaṇṇikaṃ dvidhā bhinditvā ākāsenāgantvā satthari gāthā pariyosāpenteyeva satthu suvaṇṇavaṇṇaṃ sarīraṃ abhitthavanto ākāsato otaritvā tathāgatassa pāde vandi.understanding their intention, rose from the seat where he had been sitting and flew upwards by his supernatural power, rending the peak of the house asunder. And having soared through the air, he descended to the ground as the Teacher spoke the concluding words of the verses, praising the golden body of the Teacher and paying obeisance at the feet of the Realised One.

Gāthāpariyosāne sampattabhikkhū sotāpattiphalādīsu patiṭṭhahiṃsūti.At the conclusion of the verse the assembled bhikkhus were established in the fruition of Stream-entry.

Mahākāḷattheravatthu chaṭṭhaṃ.

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