Pabbajjākathā: The Discussion of Going-forth "line by line"

Pabbajjākathā

Summary: Yassa, a son of a money lender, disgusted of sense pleasure met the Buddha in the forest. After having been arisen to the highest Dhamma, his parents, on seach for him, became with his former wife the first three-fold lay followers.

Mv I 7 PTS: Mv I 1.7 | CS: vin.mv.01.07

Pabbajjākathā

“line by line”

The Discussion of Going-forth

by

Ven. Khematto Bhikkhu

2017-2018

Alternate translations/layout: reading layout

- Namo tassa bhagavato arahato sammā-sambuddhassa -

(Mv.I.7.1) [25] tena kho pana samayena bārāṇasiyaṁ yaso nāma kulaputto seṭṭhiputto sukhumālo hoti.	At that time in Bārāṇasī there was a son of a good family named Yasa — delicate, a money-lender’s son.
tassa tayo pāsādā honti eko hemantiko eko gimhiko eko vassiko.	He had three palaces: one for the cold season, one for the hot season, and one for the rainy season.
so vassike pāsāde cattāro māse nippurisehi turiyehi paricārayamāno na heṭṭhāpāsādaṁ orohati.	For four months, he was entertained in the rainy-season palace by minstrels without a single man among them, and he did not once come down from the palace.
athakho yasassa kulaputtassa pañcahi kāmaguṇehi samappitassa samaṅgibhūtassa paricārayamānassa paṭikacceva niddā okkami parijanassapi pacchā niddā okkami.	Then the young man Yasa, enjoying himself, provided & endowed with the five strings of sensuality, fell asleep first. Then his retinue fell asleep afterwards.
sabbarattiyo ca telappadīpo jhāyati.	An oil lamp was left burning the whole night.
(Mv.I.7.2) athakho yaso kulaputto paṭikacceva pabujjhitvā addasa sakaṁ parijanaṁ supantaṁ aññissā kacche vīṇaṁ aññissā kaṇṭhe mudiṅgaṁ aññissā ure ālambaraṁ aññaṁ vikesikaṁ aññaṁ vikheḷikaṁ aññā vippalapantiyo hatthappattaṁ susānaṁ maññe.	Then Yasa, waking up first, saw his retinue sleeping — one with a vīṇā under her arm, another with a mudiṅga drum around her neck, another with an āḷambara drum on her chest, another with disheveled hair, another drooling, others babbling in their sleep — like a charnel ground, as it were, right within reach.
disvānassa ādīnavo pāturahosi nibbidāya cittaṁ saṇṭhāsi.	Seeing this, the drawbacks (of sensuality) became apparent, and his mind became established in disenchantment.
athakho yaso kulaputto udānaṁ udānesi upaddūtaṁ vata bho upassaṭṭhaṁ vata bhoti.	Then Yasa exclaimed: “How distressing! How oppressive!”
(Mv.I.7.3) athakho yaso kulaputto suvaṇṇapādukāyo ārohitvā yena nivesanadvāraṁ tenupasaṅkami.	Then Yasa put on his golden slippers and went to the door of the residence.
amanussā dvāraṁ vivariṁsu mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṁ pabbajjāyāti.	Non-human beings opened the door, (thinking) “May there be no obstacle to Yasa’s Going-forth from home into homelessness.”
athakho yaso kulaputto yena nagaradvāraṁ tenupasaṅkami.	Then Yasa went to the city gate.
amanussā dvāraṁ vivariṁsu mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṁ pabbajjāyāti.	Non-human beings opened the gate, (thinking) “May there be no obstacle to Yasa’s Going-forth from home into homelessness.”
athakho yaso kulaputto yena isipatanaṁ migadāyo tenupasaṅkami.	Then Yasa went to the Deer Park in Isipatana.
(Mv.I.7.4) [26] tena kho pana samayena bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya ajjhokāse caṅkamati.	At that time, the Blessed One, having gotten up as the night was ending, was walking back and forth in the open.
addasā kho bhagavā yasaṁ kulaputtaṁ dūrato va āgacchantaṁ disvāna caṅkamā orohitvā paññatte āsane nisīdi.	The Blessed One saw Yasa coming from afar and, on seeing him, got down from the walking path and sat down on a seat laid out.
athakho yaso kulaputto bhagavato avidūre udānaṁ udānesi upaddūtaṁ vata bho upassaṭṭhaṁ vata bhoti.	Yasa, not far from the Blessed One, exclaimed: “How distressing! How oppressive!”
athakho bhagavā yasaṁ kulaputtaṁ etadavoca idaṁ kho yasa anupaddūtaṁ idaṁ anupassaṭṭhaṁ ehi yasa nisīda dhammaṁ te desessāmīti.	Then the Blessed One said to Yasa, “Yasa, This isn’t distressing. This isn’t oppressive. Come, Yasa. Sit down. I’ll teach you the Dhamma.”
(Mv.I.7.5) athakho yaso kulaputto idaṁ kira anupaddūtaṁ idaṁ anupassaṭṭhanti haṭṭho udaggo suvaṇṇapādukāhi orohitvā yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then Yasa, (thinking,) “He says this isn’t distressing, this isn’t oppressive,” thrilled and exultant, took off his golden slippers, went to the Blessed One, and on arrival bowed down to the Blessed One and sat to one side.
ekamantaṁ nisinnassa kho yasassa kulaputtassa bhagavā anupubbikathaṁ kathesi seyyathīdaṁ dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.	As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.
(Mv.I.7.6) yadā bhagavā aññāsi yasaṁ kulaputtaṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.	When the Blessed One knew that Yasa’s mind was ready — malleable, free from hindrances, uplifted, and bright — he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.
seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya evameva yasassa kulaputtassa tasmiṁyevāsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.	Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for Yasa as he was sitting right there — “Whatever is subject to origination is all subject to cessation.”
(Mv.I.7.7) [27] athakho yasassa kulaputtassa mātā pāsādaṁ abhirūhitvā yasaṁ kulaputtaṁ apassantī yena seṭṭhī gahapati tenupasaṅkami upasaṅkamitvā seṭṭhiṁ gahapatiṁ etadavoca putto te gahapati yaso na dissatīti.	Then Yasa’s mother, going up into the palace and not seeing Yasa, went to the money-lender and, on arrival, said to him, “Your son, Yasa, is nowhere to be seen, householder.”
athakho seṭṭhī gahapati catuddisā assadūte uyyojetvā sāmaññeva yena isipatanaṁ migadāyo tenupasaṅkami.	So the money-lender sent horseback messengers out in the four directions and went himself to the game reserve in Isipatana.
addasā kho seṭṭhī gahapati suvaṇṇapādukānaṁ nikkhepaṁ disvāna taññeva anugamā.	He saw the tracks of the golden slippers and, on seeing them, followed them.
(Mv.I.7.8) addasā kho bhagavā seṭṭhiṁ gahapatiṁ dūrato va āgacchantaṁ.	The Blessed One saw him coming from afar,
disvāna bhagavato etadahosi yannūnāhaṁ tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhareyyaṁ yathā seṭṭhī gahapati idha nisinno idha nisinnaṁ yasaṁ kulaputtaṁ na passeyyāti.	and, on seeing him, the thought occurred to him, “Why don’t I fabricate a fabrication of psychic power such that the money-lender householder, sitting here, wouldn’t see Yasa sitting here?”
athakho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkharesi.	Then the Blessed One fabricated such a fabrication of psychic power.
(Mv.I.7.9) athakho seṭṭhī gahapati yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ etadavoca api bhante bhagavā yasaṁ kulaputtaṁ passeyyāti.	The money-lender householder approached the Blessed One and said, “Could it be, lord, that the Blessed One has seen Yasa the son of a good family?”
tenahi gahapati nisīda appeva nāma tvaṁ idha nisinno idha nisinnaṁ yasaṁ kulaputtaṁ passeyyāsīti.	“Now then, householder, sit down. It could be that, sitting here, you might indeed see Yasa sitting here.”
athakho seṭṭhī gahapati idheva kirāhaṁ nisinno idha nisinnaṁ yasaṁ kulaputtaṁ passissāmīti haṭṭho udaggo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then the money-lender — (thinking,) “He says I might, sitting right here, see Yasa sitting here,” thrilled and exultant, bowed down to the Blessed One and sat to one side.
(Mv.I.7.10) ekamantaṁ nisinnassa kho seṭṭhissa gahapatissa bhagavā anupubbikathaṁ kathesi seyyathīdaṁ dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.	As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.
yadā bhagavā aññāsi seṭṭhiṁ gahapatiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.	When the Blessed One knew that the money-lender’s mind was ready — malleable, free from hindrances, uplifted, and bright — he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.
seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya evameva seṭṭhissa gahapatissa tasmiṁyevāsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi	Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for the money-lender as he was sitting right there —
yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.	“Whatever is subject to origination is all subject to cessation.”
athakho seṭṭhī gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṁkatho vesārajjappatto aparappaccayo satthu sāsane bhagavantaṁ etadavoca	Then the money-lender, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One,
abhikkantaṁ bhante abhikkantaṁ bhante seyyathāpi bhante nikkujjitaṁ vā ukkujjeyya paṭicchannaṁ vā vivareyya mūḷhassa vā maggaṁ ācikkheyya andhakāre vā telappajjotaṁ dhāreyya cakkhumanto rūpāni dakkhantīti evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito	“Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear.
esāhaṁ bhante bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca	“I go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks.
upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatanti.	“May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life.”
so ca loke paṭhamaṁ upāsako ahosi tevāciko.	And so he was the first three-statement lay disciple in the world.
(Mv.I.7.11) [28] athakho yasassa kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimucci.	As Yasa’s father was being taught the Dhamma, and as Yasa was reflecting on the level (of mind) as he had seen and known it, his mind was, through lack of clinging/sustenance, released from effluents.
athakho bhagavato etadahosi yasassa kho kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimuttaṁ	Then the thought occurred to the Blessed One, “As Yasa’s father was being taught the Dhamma, and as Yasa was reflecting on the level (of mind) as he had seen and known it, his mind was, through lack of clinging/sustenance, released from effluents.
abhabbo kho yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṁ seyyathāpi pubbe āgārikabhūto yannūnāhaṁ taṁ iddhābhisaṅkhāraṁ paṭippassambheyyanti.	“It would be impossible for Yasa to revert to the lower life and indulge in sensuality as he did before, as a householder. Why don’t I make that fabrication of psychic power subside?”
athakho bhagavā taṁ iddhābhisaṅkhāraṁ paṭippassambhesi.	Then the the Blessed One made that fabrication of psychic power subside.
(Mv.I.7.12) addasā kho seṭṭhī gahapati yasaṁ kulaputtaṁ nisinnaṁ disvāna yasaṁ kulaputtaṁ etadavoca mātā te tāta yasa paridevi sokasamāpannā dehi mātuyā jīvitanti.	The money-lender saw Yasa sitting there and on seeing him said to him, “Yasa, my son, your mother is lamenting and full of grief. Give your mother her life (back?)!”
(Mv.I.7.13) athakho yaso kulaputto bhagavantaṁ ullokesi.	Then Yasa looked up at the the Blessed One.
athakho bhagavā seṭṭhiṁ gahapatiṁ etadavoca taṁ kiṁ maññasi gahapati yasassa kulaputtassa sekhena ñāṇena sekhena dassanena dhammo diṭṭho seyyathāpi tayā tassa yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimuttaṁ bhabbo nu kho yaso gahapati hīnāyāvattitvā kāme paribhuñjituṁ seyyathāpi pubbe āgārikabhūtoti.	Then the Blessed One said to the money-lender, “What do you think, householder: For Yasa, who has seen and known the Dhamma with the knowledge and vision of one in training — just as you have — whose mind, as he reflected on the level (of mind) as he had seen and known it, was through lack of clinging/sustenance released from effluents: Would it be possible for him to revert to the lower life and indulge in sensuality as he did before as a householder?”
no hetaṁ bhanteti.	“No, lord.”
yasassa kho gahapati kulaputtassa sekhena ñāṇena sekhena dassanena dhammo diṭṭho seyyathāpi tayā	“Householder, Yasa has seen and known the Dhamma with the knowledge and vision of one in training, just as you have.
tassa yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimuttaṁ	“Reflecting on the level (of mind) as he had seen and known it, his mind was, through lack of clinging/sustenance, released from effluents.
abhabbo kho gahapati yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṁ seyyathāpi pubbe āgārikabhūtoti.	“It would be impossible for Yasa to revert to the lower life and indulge in sensuality as he did before as a householder.”
(Mv.I.7.14) lābhā bhante yasassa kulaputtassa suladdhaṁ bhante yasassa kulaputtassa yathā yasassa kulaputtassa anupādāya āsavehi cittaṁ vimuttaṁ	[The money-lender:] “Lord, it’s a gain for Yasa, a great gain for Yasa, that his mind is, through lack of clinging/sustenance, released from effluents!
adhivāsetu me bhante bhagavā ajjatanāya bhattaṁ yasena kulaputtena pacchāsamaṇenāti.	“May the Blessed One acquiesce to my meal tomorrow, with Yasa as your attendant monk.”
adhivāsesi bhagavā tuṇhībhāvena.	The Blessed One acquiesced with silence.
athakho seṭṭhī gahapati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.	Then the money-lender, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left.
(Mv.I.7.15) athakho yaso kulaputto acirappakkante seṭṭhimhi gahapatimhi bhagavantaṁ etadavoca	Then Yasa, not long after the money-lender had left, said to the Blessed One,
labheyyāhaṁ bhante bhagavato santike pabbajjaṁ labheyyaṁ upasampadanti.	“May I receive the Going-forth in the Blessed One’s presence? May I receive the Acceptance?”
ehi bhikkhūti bhagavā avoca svākkhāto dhammo cara brahmacariyanti.	“Come, monk.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life.”
sā va tassa āyasmato upasampadā ahosi.	Such was the venerable one’s Acceptance.
tena kho pana samayena satta loke arahanto honti.	At that time there were seven arahants in the world.
yasassa pabbajjā niṭṭhitā.	(The section on) Yasa’s Going-forth is finished.

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Catuggihisahāyakappabbajjā (Mv.I.8.1) The Four Householder Friends’ Going-forth

[29] athakho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā yasena pacchāsamaṇena yena seṭṭhissa gahapatissa nivesanaṁ tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi.	Then the Blessed One, early in the morning, adjusted his under robe and — carrying his bowl & robes, with Venerable Yasa as his attendant monk — went to the money-lender’s residence and, on arrival, sat down on a seat laid out.
athakho āyasmato yasassa mātā ca purāṇadutiyikā ca yena bhagavā tenupasaṅkamiṁsu upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.	Then Venerable Yasa’s mother and former wife went to the Blessed One and, on arrival, having bowed down, sat to one side.
(Mv.I.8.2) tāsaṁ bhagavā anupubbikathaṁ kathesi seyyathīdaṁ dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.	The Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.
yadā tā bhagavā aññāsi kallacittā muducittā vinīvaraṇacittā udaggacittā pasannacittā atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.	When the Blessed One knew that their minds were ready — malleable, free from hindrances, uplifted, and bright — he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.
seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya evameva tāsaṁ tasmiṁyevāsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.	Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there — “Whatever is subject to origination is all subject to cessation.”
(Mv.I.8.3) tā diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṁkathā vesārajjappattā aparappaccayā satthu sāsane bhagavantaṁ etadavocuṁ	Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One,
abhikkantaṁ bhante abhikkantaṁ bhante seyyathāpi bhante nikkujjitaṁ vā ukkujjeyya paṭicchannaṁ vā vivareyya mūḷhassa vā maggaṁ ācikkheyya andhakāre vā telappajjotaṁ dhāreyya cakkhumanto rūpāni dakkhantīti evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito	“Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear.
etā mayaṁ bhante bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca upāsikāyo no bhagavā dhāretu ajjatagge pāṇupetā saraṇaṁ gatāti.	“We go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks. “May the Blessed One remember us as lay followers who has gone for refuge from this day forward, for life.”
tā ca loke paṭhamaṁ upāsikā ahesuṁ tevācikā.	They were the first three-statement female lay disciples in the world.
(Mv.I.8.4) athakho āyasmato yasassa mātā ca pitā ca purāṇadutiyikā ca bhagavantañca āyasmantañca yasaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdiṁsu.	Then Venerable Yasa’s mother, father, and former wife, with their own hands, served & satisfied the Blessed One and Venerable Yasa with exquisite staple & non-staple food. When the Blessed One had finished his meal and withdrawn his hand from the bowl, they sat to one side.
athakho bhagavā āyasmato yasassa mātarañca pitarañca purāṇadutiyikañca dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.	The Blessed One, having instructed, urged, roused, & encouraged Yasa’s mother, father, and former wife with Dhamma talk, got up from his seat and left.
(Mv.I.9.1) [30] assosuṁ kho āyasmato yasassa cattāro gihisahāyakā bārāṇasiyaṁ seṭṭhānuseṭṭhīnaṁ kulānaṁ puttā vimalo subāhu puṇṇaji gavampati yaso kira kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitoti.	Yasa’s four householder friends, Vimalo, Subāhu, Puṇṇaji, and Gavampati — sons of wealthy and moderately wealthy families in Bārāṇasī — heard that, “Yasa, they say, has shaved off his hair and beard, clothed himself in the ochre robes, and gone forth from the home life into homelessness.”
sutvāna nesaṁ etadahosi na hi nūna so orako dhammavinayo na sā orakā pabbajjā yattha yaso kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitoti.	Having heard that, the thought occurred to them, “It must not be lowly, this Dhamma and Discipline, nor lowly this Going-forth, in which Yasa — having shaved off his hair and beard and clothed himself in ochre robes — went forth from home into homelessness.”
(Mv.I.9.2) te yenāyasmā yaso tenupasaṅkamiṁsu upasaṅkamitvā āyasmantaṁ yasaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.	They went to Ven. Yasa and, on arrival, bowed down to him and stood to one side.
athakho āyasmā yaso te cattāro gihisahāyake ādāya yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi	Then Ven. Yasa, taking his four householder friends, went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side.
ekamantaṁ nisinno kho āyasmā yaso etadavoca ime me bhante cattāro gihisahāyakā bārāṇasiyaṁ seṭṭhānuseṭṭhīnaṁ kulānaṁ puttā vimalo subāhu puṇṇaji gavampati	As he was sitting there, Ven. Yasa said, “Lord, these are my four householder friends, Vimalo, Subāhu, Puṇṇaji, and Gavampati — sons of wealthy and moderately wealthy families in Bārāṇasī.
ime bhagavā ovadatu anusāsatūti.	“May the Blessed One teach and admonish them.”
(Mv.I.9.3) tesaṁ bhagavā anupubbikathaṁ kathesi seyyathīdaṁ dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.	The Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.
yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.	When the Blessed One knew that their minds were ready — malleable, free from hindrances, uplifted, and bright — he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.
seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya evameva tesaṁ tasmiṁyevāsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.	Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there — “Whatever is subject to origination is all subject to cessation.”
(Mv.I.9.4) te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṁkathā vesārajjappattā aparappaccayā satthu sāsane bhagavantaṁ etadavocuṁ labheyyāma mayaṁ bhante bhagavato santike pabbajjaṁ labheyyāma upasampadanti.	Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?”
etha bhikkhavoti bhagavā avoca svākkhāto dhammo caratha brahmacariyaṁ sammā dukkhassa antakiriyāyāti.	“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”
sā va tesaṁ āyasmantānaṁ upasampadā ahosi.	Such was the venerable ones’ Acceptance.
athakho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi.	Then the Blessed One taught and admonished the monks with talk on the Dhamma.
tesaṁ bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ anupādāya āsavehi cittāni vimucciṁsu.	Being taught and admonished by the Blessed One with talk on the Dhamma, their minds were, through lack of clinging/sustenance, released from effluents.
tena kho pana samayena ekādasa loke arahanto honti.	At that time there were eleven arahants in the world.
catuggihisahāyakappabbajjā niṭṭhitā.	The Four Householder Friends’ Going-forth is finished.

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paññāsagihisahāyakapabbajjā (Mv.I.10.1) The Fifty Householder Friends’ Going-forth

[31] assosuṁ kho āyasmato yasassa paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṁ kulānaṁ puttā yaso kira kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitoti.	Ven. Yasa’s fifty householder friends from the countryside — sons of prominent and moderately prominent families — heard, “Yasa, they say, has shaved off his hair and beard, clothed himself in the ochre robes, and gone forth from the home life into homelessness.”
sutvāna nesaṁ etadahosi na hi nūna so orako dhammavinayo na sā orakā pabbajjā yattha yaso kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitoti.	Having heard that, the thought occurred to them, “It must not be lowly, this Dhamma and Discipline, nor lowly this Going-forth, in which Yasa — having shaved off his hair and beard and clothed himself in ochre robes — went forth from home into homelessness.”
(Mv.I.10.2) te yenāyasmā yaso tenupasaṅkamiṁsu upasaṅkamitvā āyasmantaṁ yasaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.	They went to Ven. Yasa and, on arrival, bowed down to him and stood to one side.
athakho āyasmā yaso te paññāsamatte gihisahāyake ādāya yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi	Then Ven. Yasa, taking his fifty householder friends, went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side.
ekamantaṁ nisinno kho āyasmā yaso bhagavantaṁ etadavoca ime me bhante paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṁ kulānaṁ puttā	As he was sitting there, Ven. Yasa said to the Blessed One, “Lord, these are my fifty householder friends from the countryside — sons of prominent and moderately prominent families.
ime bhagavā ovadatu anusāsatūti.	“May the Blessed One teach and admonish them.”
(Mv.I.10.3) tesaṁ bhagavā anupubbikathaṁ kathesi seyyathīdaṁ dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.	The Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.
yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.	When the Blessed One knew that their minds were ready — malleable, free from hindrances, uplifted, and bright — he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.
seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya evameva tesaṁ tasmiṁyevāsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.	Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there — “Whatever is subject to origination is all subject to cessation.”
(Mv.I.10.4) te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṁkathā vesārajjappattā aparappaccayā satthu sāsane bhagavantaṁ etadavocuṁ labheyyāma mayaṁ bhante bhagavato santike pabbajjaṁ labheyyāma upasampadanti.	Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?”
etha bhikkhavoti bhagavā avoca svākkhāto dhammo caratha brahmacariyaṁ sammā dukkhassa antakiriyāyāti.	“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”
sā va tesaṁ āyasmantānaṁ upasampadā ahosi.	Such was the venerable ones’ Acceptance.
athakho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi.	Then the Blessed One taught and admonished the monks with talk on the Dhamma.
tesaṁ bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ anupādāya āsavehi cittāni vimucciṁsu.	Then, being taught and admonished by the Blessed One with talk on the Dhamma, their minds were, through lack of clinging/sustenance, released from effluents.”
tena kho pana samayena ekasaṭṭhī loke arahanto honti.	At that time there were sixty-one arahants in the world.

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Provenance:

2017 Ven. Khematto Bhikkhu

Edition: 2017-09-29.

Transcribed from a file generously provided by the translator via dhammatalks.org and edited to ZzE-style by sj.

This Zugang zur Einsicht edition is 2017

Translations, rebublishing, editing and additions are in the sphere of responsibility of Zugang zur Einsicht.

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How to cite this document (one suggested style): “Mv 1.7: Pabbajjākathā: The Discussion of Going-forth 'line by line' ”, by Ven. Khematto Bhikkhu. Zugang zur Einsicht, 4. November 2017, http://www.zugangzureinsicht.org/html/tipitaka/vin/mv/mv01/mv.01.07.khem_enpi.html retreived on: “date”

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Pabbajjākathā: The Discussion of Going-forth "line by line"

Catuggihisahāyakappabbajjā (Mv.I.8.1) The Four Householder Friends’ Going-forth

paññāsagihisahāyakapabbajjā (Mv.I.10.1) The Fifty Householder Friends’ Going-forth

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Pabbajjākathā: The Discussion of Going-forth "line by line"

Catuggihisahāyakappabbajjā (Mv.I.8.1) The Four Householder Friends’ Going-forth

paññāsagihisahāyakapabbajjā (Mv.I.10.1) The Fifty Householder Friends’ Going-forth

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