Pabbaja

Pabbajjā

— The going forth —
[pabbajjā]

These formulae set up the soil on which the Sekha Paṭipadā will develop, which is first of all made fertile by the arising of a Buddha in the world and his teaching of the Dhamma. The seed is then planted as conviction in the listener, and it matures as a standardized thought of renunciation. It sprouts as the actual going forth from home.

Note: info·bubbles on all words

Tathāgato loke uppajjati arahaṃ sammā·sambuddho, vijjā·caraṇa·sampanno, sugato, loka·vidū, anuttaro purisa·damma·sārathi, satthā deva·manussānaṃ, Buddho Bhagavā. So imaṃ lokaṃ sa·deva·kaṃ sa·māra·kaṃ sa·brahma·kaṃ sa·s·samaṇa·brāhmaṇiṃ pajaṃ sa·deva·manussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādi·kalyāṇaṃ majjhe·kalyāṇaṃ pariyosāna·kalyāṇaṃ sātthaṃ sa·byañjanaṃ; kevala·paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.

A Tathāgata appears in the world, an arahant, rightly and fully awakened, accomplished in vijjā and [good] conduct, faring well, knowing the world, the unsurpassed leader of persons to be tamed, teacher of devas and humans, a Buddha, a Bhagavā. He makes known this world with its devas, with its Māras, with its Brahmas, with the samaṇas and brahmins, [this] generation with rulers and peoples, having experienced himself abhiññā. He teaches the Dhamma which is advantageous in the beginning, advantageous in the middle, advantageous in the end, with the [right] meaning and with the [right] phrasing; he reveals the brahmacariya which is completely perfect and pure.

Tathāgato loke uppajjati	A Tathāgata appears in the world,
arahaṃ sammā·sambuddho,	an arahant, rightly and fully awakened,
vijjā·caraṇa·sampanno,	accomplished in vijjā and [good] conduct,
sugato, loka·vidū,	faring well, knowing the world,
anuttaro purisa·damma·sārathi,	the unsurpassed leader of persons to be tamed,
satthā deva·manussānaṃ,	teacher of devas and humans,
Buddho Bhagavā.	a Buddha, a Bhagavā.
So imaṃ lokaṃ	He {makes known} this world
sa·deva·kaṃ sa·māra·kaṃ	with its devas, with its Māras,
sa·brahma·kaṃ sa·s·samaṇa·brāhmaṇiṃ	with its Brahmas, with the samaṇas and brahmins,
pajaṃ sa·deva·manussaṃ	[this] generation with rulers and peoples,
sayaṃ abhiññā sacchikatvā {pavedeti}.	having experienced himself abhiññā.
So dhammaṃ deseti ādi·kalyāṇaṃ	He teaches the Dhamma which is advantageous in the beginning,
majjhe·kalyāṇaṃ pariyosāna·kalyāṇaṃ	advantageous in the middle, advantageous in the end,
sātthaṃ sa·byañjanaṃ;	with the [right] meaning and with the [right] phrasing;
kevala·paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	he reveals the brahmacariya which is completely perfect and pure.

Taṃ dhammaṃ suṇāti gahapati vā gahapati·putto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhā·paṭilābhena samannāgato iti paṭisañcikkhati: ‘sambādho gharāvāso rajo·patho; pabbajjā abbhokāso. Na·y·idaṃ sukaraṃ agāraṃ ajjhāvasatā ekanta·paripuṇṇaṃ ekanta·parisuddhaṃ saṅkha·likhitaṃ brahmacariyaṃ carituṃ. Yaṃnūn·āhaṃ kesa·massuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’ nti.

A householder, or a householder's son, or one born in some other clan hears that Dhamma. Having heard that Dhamma, he acquires saddhā in the Tathāgata. Possessed of that saddhā he has acquired, he reflects thus: ‘the household life is crowded, [it is] an impure path; the pabbajjā is the open air. And it is not easy while being one who lives at home to lead the brahmacariya completely perfect completely pure, polished like a shell. Let me, having shaven off hair and beard, putting on the yellow robe, go forth from home into homelessness’.

{Taṃ dhammaṃ suṇāti}
gahapati vā gahapati·putto vā	A householder, or a householder's son,
aññatarasmiṃ vā kule paccājāto.	or one born in some other clan
	{hears that Dhamma}.
So taṃ dhammaṃ sutvā	Having heard that Dhamma, he
tathāgate saddhaṃ paṭilabhati.	acquires saddhā in the Tathāgata.
So tena saddhā·paṭilābhena samannāgato	Possessed of that saddhā he has acquired, he
iti paṭisañcikkhati:	reflects thus:
‘sambādho gharāvāso rajo·patho;	‘the household life is crowded, [it is] an impure path;
pabbajjā abbhokāso.	the pabbajjā is the open air.
Na·y·idaṃ sukaraṃ agāraṃ ajjhāvasatā	And it is not easy while being one who lives at home
	{to lead the brahmacariya}
ekanta·paripuṇṇaṃ ekanta·parisuddhaṃ	completely perfect, completely pure,
saṅkha·likhitaṃ	polished like a shell.
{brahmacariyaṃ carituṃ}.
Yaṃnūn·āhaṃ kesa·massuṃ ohāretvā	Let me, having shaven off hair and beard,
kāsāyāni vatthāni acchādetvā	putting on the yellow robe,
agārasmā anagāriyaṃ pabbajeyya’ nti.	go forth from home into homelessness’.

So aparena samayena appaṃ vā bhoga-k'khandhaṃ pahāya mahantaṃ vā bhoga-k'khandhaṃ pahāya appaṃ vā ñāti·parivaṭṭaṃ pahāya mahantaṃ vā ñāti·parivaṭṭaṃ pahāya kesa·massuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

At a later time, having abandoned a small amount of wealth or having abandoned a large amount of wealth, having abandoned a small circle of relatives, or having abandoned a large circle of relatives, having shaven off hair and beard, putting on the yellow robe, he goes forth from home into homelessness.

{So} aparena samayena	At a later time,
appaṃ vā bhoga-k'khandhaṃ pahāya	having abandoned a small amount of wealth
mahantaṃ vā bhoga-k'khandhaṃ pahāya	or having abandoned a large amount of wealth,
appaṃ vā ñāti·parivaṭṭaṃ pahāya	having abandoned a small circle of relatives,
mahantaṃ vā ñāti·parivaṭṭaṃ pahāya	or having abandoned a large circle of relatives,
kesa·massuṃ ohāretvā	having shaven off hair and beard,
kāsāyāni vatthāni acchādetvā	putting on the yellow robe,
agārasmā anagāriyaṃ pabbajati.	{he} goes forth from home into homelessness.