Exploring the Path: Pali / English side-by-side

Namo tassa bhagavato arahato sammāsambuddhassa

1.4.0 Cūḷahatthipadopamasuttaṃ part one - Saddhā, Confidence Is the Necessary Base for Walking the Path

Cūḷahatthipadopamasuttaṃ part one	Saddhā, Confidence Is the Necessary Base for Walking the Path
‘‘Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	“There, Brahmin, there arises in this world a Tathāgata, having destroyed all mental defilements, fully enlightened by his own efforts, perfect in knowledge and conduct, having reached the final goal, knower of the entire universe, incomparable trainer of men, teacher of gods and humans, the Enlightened One, the Blessed One.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He proclaims this world with its Devas, Māras, Brahmas, its ascetics and Brāhmins, its people and gods, having realised it with his own perfected wisdom.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches the Dhamma which is beneficial in the beginning, beneficial in the middle, and beneficial in the end, with correct wording full of meaning, complete in itself, utterly pure and displaying the holy life.
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati –	A householder or householder’s son or one born in some other clan hears that Dhamma. On hearing the Dhamma he gains confidence in the Tathāgata. Grounded on that confidence he considers thus:
‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti.	‘Life as a householder is obstructed and impure, life of someone gone forth is like an open sky. It is not easy, dwelling in a house to lead the holy life outright impeccable and pure as a polished shell. What if I was to cut off my hair and beard, dress in yellow robe, and go forth from the home life into homelessness.’
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 after some time he forsakes a smaller or larger amount of wealth and leaves a smaller or larger group of relatives behind and goes forth from the home life into homelessness.
So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.	Having thus gone forth, following the system of training and the way of living the life of a Bhikkhu, abandoning killing, he abstains from the taking of life. He dwells with his stick and his sword laid down, modest, showing sympathy for the welfare of all living beings he dwells in compassion.
Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.	Abandoning the taking of what is not given, he abstains from taking what is not given. He takes only what is given, accepts what is given as if desired, lives not by stealth but by means of a self that has become pure.
Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.	Abandoning non-celibacy, he lives a celibate life, aloof, refraining from the sexual act that is of the common people.
Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho paccayiko avisaṃvādako lokassa.	Abandoning false speech he abstains from untrue speech, he speaks the truth, holds up the truth, is trustworthy, reliable, not deceiving this world.
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.	Abandoning malicious speech he abstains from malicious speech, having heard something here he does not spread it elsewhere in order to divide these people. Having heard something there he does not spread this in order not to cause dissension amongst those people. Thus he reconciles those who have broken up and supports those who are united. He loves and finds pleasure in concord, delights in harmony and utters words that generate harmony.
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.	Abandoning abusive speech he abstains from abusive speech. Whatever speech is polite, is soothing to the ear, is affectionate and moves the heart, is appealing to many and pleasing many, such speech he utters.
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.	Abandoning useless talk and gossip he abstains from useless talk and gossip. He speaks at the right time about facts, what is in accordance with the goal, with Dhamma and the Vinaya. He speaks words worth treasuring, at the proper time, reasonable, full of purpose, leading to the goal.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato, virato vikālabhojanā, naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍana-vibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti,	He abstains from injuring any seeds or plants. He eats only one meal a day by avoiding eating at night, he also avoids eating at an improper time, he abstains from dancing, singing, music, and worldly entertainments; he completely abstains from wearing garlands, perfumes, cosmetics; jewellery and other bodily adornments, he also abstains from sleeping in high or luxurious beds,
jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṃsapaṭiggahaṇā paṭivirato hoti,	He abstains from accepting any gold or silver. He abstains from accepting raw grain or corn and he abstains from accepting raw meat.
itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti,	He abstains from accepting women or girls and abstains from accepting female or male slaves.
ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavāssavaḷavāpaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti,	He also abstains from accepting goats and sheep; he abstains from accepting fowl and pigs; he abstains from accepting elephants, cattle, horses, and mares. He abstains from accepting property and land.
dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.	He abstains from going on errands and delivering messages. He abstains from any trading or business. He abstains from false scales, false weights, and false measures; he abstains from crookedness, fraud, dishonesty and deception. He abstains from hurting, murdering, binding, robbery, plunder, and violence.
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.	He becomes content with robes to protect his body and with alms-food to sustain his stomach, and wherever he goes, he walks taking only these with him. Just as a bird, wherever it flies uses only its wings as its only burden, so too the Bhikkhu remains content with robes to protect his body and with alms-food to sustain his stomach, and wherever he goes, he walks taking only these with him.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.	Thus being endowed with the quality of Noble Sīla he experiences within blameless happiness.
So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	On seeing a form with the eye, he does not take up its signs and follow its characteristics. Since, if he was to dwell with the eye faculty unguarded, evil unwholesome states of craving and grief might befall him, thus he practices the way of its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty.
Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.	On hearing a sound with the ear…; On smelling an odour with the nose…; On tasting a flavour with the tongue…: On touching something tangible with the body…;
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.	On cognizing a mind-object with the mind, he does not take up its signs and follow its characteristics. Since, if he was to dwell with the mind faculty unguarded, evil unwholesome states of craving and grief might befall him, thus he practices the way of its restraint, he guards the eye faculty, he undertakes the restraint of the mind faculty.
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti. …	By thus being endowed with the quality of noble restraint he experiences within unimpaired happiness…