Puggalapannatti 2.4.114

2.4.114.1

Idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.

Here, a Tathāgata arises in the world, a worthy one, a fully enlightened Buddha, accomplished in true knowledge and conduct, sublime, knower of the world, unexcelled trainer of persons to be tamed, teacher of devas and humans, enlightened, the Blessed One.

Here it happens that a Tathāgata is born in this world, an exalted, perfectly enlightened Buddha, enriched with insight, and virtuous deportment, walking in the right path, the knower of the world, the unsurpassed, the guide to persons amenable to discipline, the teacher of devas and men, Buddha, the Blessed One,—he having come to know and realise by himself, this world together with those of the devas, the Māras, the Brahmās, together with the recluses and brahmins, dwellers together with devas and men, instructs others about it; he imparts instruction beneficial in its inception, beneficial in its continuation, beneficial in its conclusion, full of meaning, couched in appropriate terms, couched in suitable language; he expresses, sets forth the higher life in its purity and entire fullness. To this instruction does a householder listen or his offspring or one who is born in another family; he listening to this instruction gains faith in the Tathāgata. Endowed with this acquisition of faith, he ponders thus: cramping is household life, a dusty path! Open and wide is the way of renunciation! Not easy is it while living the household life to practise the higher life, full and entire, supremely pure, pure like well-wrought conch shell, I must therefore depart from home into a homeless life, having my hair and beard shaven, covering my body with yellow garments; so it happens that at a subsequent date, he abandoning his entire store of wealth, whether this be large or small, abandoning his circle of relations, whether this be few or numerous, wanders away from home into the homeless state, having his hair and beard shaven, covering his body with yellow garments. Thus initiated into the religious order, while adopting the mode of training and living followed by the bhikkhus, he putting away the (intentional) killing of living beings, abstains from the (intentional) slaughter of life, putting aside the rod, putting aside the sword, ashamed of cruelty, merciful, compassionate, and kind to all living beings; putting away the taking of what has not been given him, he abstains from accepting what is not given; he takes what is given expecting only what is given, he passes his life in honesty, with a self become pure; putting away the unchaste life, he is chaste, not unchaste, refraining from sexual life, from village nature; putting away lying words, he refrains from telling a lie, speaks the truth, always aiming at the truth, is trustworthy, never betraying his trust to the world; putting away slanderous speech, he refrains from calumny, hearing something at one place, he does not relate the same at another place with a view to foment quarrel against the former party, hearing something elsewhere, he does not relate it here with a view to foment a quarrel against the people there. Thus as a reconciliator of those that have separated, as an augmenter of the unity of those who are already united, rejoicing in union, jubilant over unity, he is in the habit of uttering words tending to reunion; putting away rough words, he refrains from offensive language, he speaks those words that are blameless, pleasing to the ear, affectionate, appealing to the heart, refined, gladdening the people, captivating the heart of many; putting away silly talk, he refrains from idle talk, speaks at the right time, speaks what is true,speaks according to the good, according to religion, according to self-control, utters speech worthy of being treasured up, sometimes with illustrations clearly defined, pregnant with meaning.

2.4.114.2

So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.

Having directly known and realized it for himself, he makes known this world with its devas, Māras, and Brahmās, this generation with its ascetics and brahmins, its devas and humans.

2.4.114.3

So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.

He teaches the Dhamma good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he explains a spiritual life completely fulfilled and entirely purified.

2.4.114.4

Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.

A householder hears that Dhamma, or a householder's son, or someone born into another family.

2.4.114.5

So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.

Having heard that Dhamma, he acquires faith in the Tathāgata.

2.4.114.6

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati—

Possessed of that acquisition of faith, he reflects thus:

2.4.114.7

“sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.

“The household life is crowded, a path of dust; going forth is open air.

2.4.114.8

Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.

It is not easy for one living in a house to lead the spiritual life completely fulfilled, entirely purified, polished like a conch shell.

2.4.114.9

Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan”ti.

What if I, having shaved off my hair and beard and put on ochre robes, were to go forth from the household life into homelessness?”

2.4.114.10

So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

Then, at a later time, having abandoned a small mass of wealth or having abandoned a large mass of wealth, having abandoned a small circle of relatives or having abandoned a large circle of relatives, having shaved off his hair and beard and put on ochre robes, he goes forth from the household life into homelessness.