Theravadan

Other Translations: Deutsch

From: Pali, Bhikkhu Sujato , Ṭhānissaro Bhikkhu

Sutta Nipāta 3.6 Sutta Nipāta 3.6Anthology of Discourses 3.6

Sabhiyasutta SabhiyaWith Sabhiya

Evaṁ me sutaṁ—I have heard thatSo I have heard.

ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. on one occasion the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary.At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

Tena kho pana samayena sabhiyassa paribbājakassa purāṇasālohitāya devatāya pañhā uddiṭṭhā honti: Now on that occasion, questions had been assigned to Sabhiya the wanderer by a devatā who was a former relative of his:Now at that time the wanderer Sabhiya had been presented with several questions by a deity who was a former blood relation, saying:

“yo te, sabhiya, samaṇo vā brāhmaṇo vā ime pañhe puṭṭho byākaroti tassa santike brahmacariyaṁ careyyāsī”ti. “Sabhiya, if any contemplative or brahman, when asked these questions, answers them, live the holy life in his presence.”“Sabhiya, you should live the spiritual life with whatever ascetic or brahmin answers these questions.”

Atha kho sabhiyo paribbājako tassā devatāya santike te pañhe uggahetvā ye te samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ—Then Sabhiya the wanderer, having learned these questions in the presence of that devatā, went to those who had communities & groups, who were the teachers of groups, well-known, prestigious, founders of sects, well-regarded by people at large—i.e.,Then Sabhiya, after learning those questions in the presence of that deity, approached those ascetics and brahmins who led an order and a community, and taught a community, who were well-known and famous religious founders, deemed holy by many people. That is,

pūraṇo kassapo makkhaligosālo ajito kesakambalo pakudho kaccāno sañcayo belaṭṭhaputto nigaṇṭho nāṭaputto—Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambalin, Pakudha Kaccāyana, Sañjaya Velaṭṭhaputta, & the Nigaṇṭha Nāṭaputta—Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan.

te upasaṅkamitvā te pañhe pucchati. and asked them the questions.And he asked them those questions,

Te sabhiyena paribbājakena pañhe puṭṭhā na sampāyanti; But they, being asked the questions by Sabhiya the wanderer, were unable to answer.but they were stumped by them.

asampāyantā kopañca dosañca appaccayañca pātukaronti. Unable to answer, they showed anger, aversion, & displeasure,Displaying annoyance, hate, and bitterness,

Api ca sabhiyaṁyeva paribbājakaṁ paṭipucchanti. and even turned the questions back on Sabhiya the wanderer.they questioned Sabhiya in return.

Atha kho sabhiyassa paribbājakassa etadahosi: The thought occurred to Sabhiya the wanderer,Then Sabhiya thought,

“ye kho te bhonto samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ—“These venerable contemplatives & brahmans with communities & groups, who are the teachers of groups, well-known, prestigious, founders of sects, well-regarded by people at large—i.e.,“Those famous ascetics and brahmins

pūraṇo kassapo …pe… nigaṇṭho nāṭaputto—Pūraṇa Kassapa … & the Nigaṇṭha Nāṭaputta—

te mayā pañhe puṭṭhā na sampāyanti, when asked these questions by me are unable to answer.were stumped by my questions.

asampāyantā kopañca dosañca appaccayañca pātukaronti; Unable to answer, they show anger, aversion, & displeasure;Displaying annoyance, hate, and bitterness,

api ca maññevettha paṭipucchanti. and even turn the questions back on me.they questioned me in return on that matter.

Yannūnāhaṁ hīnāyāvattitvā kāme paribhuñjeyyan”ti. What if I were to revert to the lower life and partake of sensual pleasures?”Why don’t I return to a lesser life so I can enjoy sensual pleasures?”

Atha kho sabhiyassa paribbājakassa etadahosi: But then the thought occurred to him,Then Sabhiya thought,

“ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; “There is still this Gotama the contemplative. He has a community & group, he is the teacher of a group, well-known, prestigious, founder of a sect, well-regarded by people at large.“This ascetic Gotama also leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people.

yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā ime pañhe puccheyyan”ti. What if I, having gone to him, were to ask him these questions?”Why don’t I ask him these questions?”

Atha kho sabhiyassa paribbājakassa etadahosi: Then the thought occurred to Sabhiya the wanderer,Then he thought,

“yepi kho te bhonto samaṇabrāhmaṇā jiṇṇā vuḍḍhā mahallakā addhagatā vayoanuppattā therā rattaññū cirapabbajitā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ—“Now, those venerable contemplatives & brahmans—old, elderly, aged, along in their years, at an advanced stage of life, elders, senior, long gone forth, with communities & groups, teachers of groups, well-known, prestigious, founders of sects, well-regarded by people at large—i.e.,“Even those ascetics and brahmins who are elderly and senior, who are advanced in years and have reached the final stage of life; who are senior, long standing, long gone forth; who lead an order and a community, and tutor a community; who are well-known and famous religious founders, deemed holy by many people—that is

pūraṇo kassapo …pe… nigaṇṭho nāṭaputto—Pūraṇa Kassapa … & the Nigaṇṭha Nāṭaputta—Pūraṇa Kassapa and the rest—

tepi mayā pañhe puṭṭhā na sampāyanti, even they, when asked these questions by me, were unable to answer.were stumped by my questions.

asampāyantā kopañca dosañca appaccayañca pātukaronti, api ca maññevettha paṭipucchanti; Unable to answer, they showed anger, aversion, & displeasure, and even turned the questions back on me.They displayed annoyance, hate, and bitterness, and even questioned me in return.

kiṁ pana me samaṇo gotamo ime pañhe puṭṭho byākarissati. So how could this Gotama the contemplative answer when asked these questions?How can the ascetic Gotama possibly answer my questions,

Samaṇo hi gotamo daharo ceva jātiyā, navo ca pabbajjāyā”ti. He is both young in age and newly gone forth.”since he is so young in age and newly gone forth?”

Atha kho sabhiyassa paribbājakassa etadahosi: But then the thought occurred to him,Then he thought,

“samaṇo kho daharoti na uññātabbo na paribhotabbo. “Gotama the contemplative is not to be despised as ‘young’ or treated with contempt.“An ascetic should not be looked down upon or disparaged because they are young.

Daharopi cesa samaṇo gotamo mahiddhiko hoti mahānubhāvo, yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā ime pañhe puccheyyan”ti. Even though young, he is of great power & great might.1 What if I, having gone to him, were to ask him these questions?”Though young, the ascetic Gotama has great psychic power and might. Why don’t I ask him these questions?”

Atha kho sabhiyo paribbājako yena rājagahaṁ tena cārikaṁ pakkāmi. So Sabhiya the wanderer set out, headed for Rājagaha.Then Sabhiya set out for Rājagaha.

Anupubbena cārikaṁ caramāno yena rājagahaṁ veḷuvanaṁ kalandakanivāpo, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Wandering by stages, he arrived at where the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary. On arrival, he exchanged courteous greetings with the Blessed One.Traveling stage by stage, he came to Rājagaha, the Bamboo Grove, the squirrels’ feeding ground. He went up to the Buddha and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. After an exchange of friendly greetings & courtesies, he sat to one side.When the greetings and polite conversation were over, he sat down to one side,

Ekamantaṁ nisinno kho sabhiyo paribbājako bhagavantaṁ gāthāya ajjhabhāsi—As he was sitting there, he addressed the Blessed One in verse:and addressed the Buddha in verse:

“Kaṅkhī vecikicchī āgamaṁ, “Doubtful & uncertain, I have come“I’ve come full of doubts and uncertainties,”

(iti sabhiyo) (said Sabhiya)said Sabhiya,

Pañhe pucchituṁ abhikaṅkhamāno; desiring to ask questions.“wishing to ask some questions.

Tesantakaro bhavāhi pañhe me puṭṭho, Put an end to them, when asked them by me.Please solve them for me.

Anupubbaṁ anudhammaṁ byākarohi me”. Answer me one-by-one, in line with the Dhamma.”Answer my questions in turn, in accordance with the truth.”

“Dūrato āgatosi sabhiya, “Sabhiya, you have come from afar,“You have come from afar, Sabhiya,”

(iti bhagavā) said the Blessed One,said the Buddha,

Pañhe pucchituṁ abhikaṅkhamāno; desiring to ask questions.“wishing to ask some questions.

Tesantakaro bhavāmi pañhe te puṭṭho, I will put an end to them, when asked them by you.I shall solve them for you,

Anupubbaṁ anudhammaṁ byākaromi te. I will answer you one-by-one, in line with the Dhamma.answering your questions in turn, in accordance with the truth.

Puccha maṁ sabhiya pañhaṁ, Ask me your question, Sabhiya,

Yaṁ kiñci manasicchasi; whatever you want.

Tassa tasseva pañhassa, I’ll solve each and every

Ahaṁ antaṁ karomi te”ti. question you have.”

Atha kho sabhiyassa paribbājakassa etadahosi: Then the thought occurred to Sabhiya the wanderer,Then Sabhiya thought,

“acchariyaṁ vata bho, abbhutaṁ vata bho. “Isn’t it amazing? Isn’t it astounding?—“Oh lord, how incredible, how amazing!

Yaṁ vatāhaṁ aññesu samaṇabrāhmaṇesu okāsakammamattampi nālatthaṁ taṁ me idaṁ samaṇena gotamena okāsakammaṁ katan”ti. how even the leave, of which I didn’t receive even a little bit from other contemplatives & brahmans, has been granted to me by Gotama the contemplative.”Where those other ascetics and brahmins didn’t even give me a chance, the Buddha has invited me.”

Attamano pamudito udaggo pītisomanassajāto bhagavantaṁ pañhaṁ apucchi—Gratified, joyful, exultant, enraptured, & happy, he asked the Blessed One a question:Uplifted and elated, full of rapture and happiness, he asked this question.

“Kiṁpattinamāhu bhikkhunaṁ, “Having attained what is one said to be a monk?“What must one attain to be called a mendicant?”

(iti sabhiyo) (said Sabhiya)said Sabhiya,

Sorataṁ kena kathañca dantamāhu; In what way is one composed? And how is one said to be tamed?“How is one ‘gentle’, how said to be ‘tamed’?

Buddhoti kathaṁ pavuccati, How is one called ‘awakened’?How is one declared to be ‘awakened’?

Puṭṭho me bhagavā byākarohi”. Answer, Blessed One, when I’ve asked you.”May the Buddha please answer my question.”

“Pajjena katena attanā, “By means of the path accomplished by himself,“When by the path they have walked themselves,”

(sabhiyāti bhagavā) (the Blessed One said to Sabhiya)said the Buddha to Sabhiya,

Parinibbānagato vitiṇṇakaṅkho; having gone to total unbinding, having crossed over doubt;“they reach extinguishment, with doubt overcome;

Vibhavañca bhavañca vippahāya, having abandoned becoming & non-becoming,giving up desire for existence or nonexistence,

Vusitavā khīṇapunabbhavo sa bhikkhu. having fulfilled [the task], further-becoming ended: He is a monk.2their journey complete, their rebirths ended: that is a mendicant.

Sabbattha upekkhako satimā, Everywhere equanimous, mindful,Equanimous toward everything, mindful,

Na so hiṁsati kañci sabbaloke; he harms no one in all the world.they don’t harm anyone in the world.

Tiṇṇo samaṇo anāvilo, A contemplative crossed over, limpid,An ascetic who has crossed over, unclouded,

Ussadā yassa na santi sorato so. he has no swellings3: He is composed.who has no pretensions, is gentle.

Yassindriyāni bhāvitāni, Whose faculties are developed,Their faculties have been developed

Ajjhattaṁ bahiddhā ca sabbaloke; within & without, with regard to all the world,4inside and out in the whole world.

Nibbijjha imaṁ parañca lokaṁ, disenchanted with this world & the next,Having pierced through this world and the next,

Kālaṁ kaṅkhati bhāvito sa danto. he awaits his time,5 developed: He’s tamed.tamed, they await their time.

Kappāni viceyya kevalāni, Having evaluated all theories,They have examined the eons in their entirety,

Saṁsāraṁ dubhayaṁ cutūpapātaṁ; the wandering-on, dying & reappearing,and both sides of transmigration—passing away and rebirth.

Vigatarajamanaṅgaṇaṁ visuddhaṁ, having done away with dust & blemish —pure—Rid of dust, unblemished, purified:

Pattaṁ jātikhayaṁ tamāhu buddhan”ti. he has attained the ending of birth: He is called awakened.”6the one they call ‘awakened’ has attained the end of rebirth.”

Atha kho sabhiyo paribbājako bhagavato bhāsitaṁ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto bhagavantaṁ uttariṁ pañhaṁ apucchi—Then Sabhiya the wanderer—delighting in and approving of the Blessed One’s words—gratified, joyful, exultant, enraptured & happy, asked the Blessed One a further question:And then, having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya asked another question:

“Kiṁpattinamāhu brāhmaṇaṁ, “Having attained what is one said to be a brahman?“What must one attain to be called ‘brahmin’?”

(iti sabhiyo) (said Sabhiya)said Sabhiya.

Samaṇaṁ kena kathañca nhātakoti; In what way is one a contemplative, and how is one ‘washed’?“Why is one an ‘ascetic’, and how a ‘bathed initiate’?

Nāgoti kathaṁ pavuccati, How is one called a nāga?How is one declared to be a ‘giant’?

Puṭṭho me bhagavā byākarohi”. Answer, Blessed One, when I’ve asked you.”May the Buddha please answer my question.”

“Bāhitvā sabbapāpakāni, “Having banished all evils,7“Having banished all bad things,”

(sabhiyāti bhagavā) (the Blessed One said to Sabhiya)said the Buddha to Sabhiya,

Vimalo sādhusamāhito ṭhitatto; well-centered, stainless, firm in mind,“immaculate, well-composed, steadfast,

Saṁsāramaticca kevalī so, gone entirely beyond the wandering-on,consummate, they’ve left transmigration behind:

Asito tādi pavuccate sa brahmā. independent, Such: He’s called a brahman.unattached, one such is called ‘brahmin’.

Samitāvi pahāya puññapāpaṁ, Calmed, having abandoned good & evil,An assuaged one who has given up good and evil,

Virajo ñatvā imaṁ parañca lokaṁ; dustless, having known this world & the next,stainless, understanding this world and the next,

Jātimaraṇaṁ upātivatto, gone beyond birth & death,gone beyond rebirth and death:

Samaṇo tādi pavuccate tathattā. he is truly called a contemplative8— Such.one such is rightly called ‘ascetic’.

Ninhāya sabbapāpakāni, Having washed off all evilsHaving washed off all bad things

Ajjhattaṁ bahiddhā ca sabbaloke; within & without, in all the world,inside and out in the whole world,

Devamanussesu kappiyesu, with regard to the theories of beings human & divine,among gods and humans bound to creations,

Kappaṁ neti tamāhu nhātakoti. he goes to no theory: He’s said to be ‘washed.’9the one they call ‘washed’ does not return to creation.

Āguṁ na karoti kiñci loke, He does no misdeed10 at all in the world.They do nothing monstrous at all in the world,

Sabbasaṁyoge visajja bandhanāni; Having escaped all fetters & bonds,discarding all yokes and bonds,

Sabbattha na sajjatī vimutto, freed, he’s everywhere unattached,everywhere not stuck, freed:

Nāgo tādi pavuccate tathattā”ti. truly he’s called a nāga— Such.”one such is rightly called ‘giant’.”

Atha kho sabhiyo paribbājako …pe… bhagavantaṁ uttariṁ pañhaṁ apucchi—Then Sabhiya the wanderer—delighting in and approving of the Blessed One’s words—gratified, joyful, exultant, enraptured & happy, asked the Blessed One a further question:And then Sabhiya asked another question:

“Kaṁ khettajinaṁ vadanti buddhā, “Whom do the awakened call a field-victor?“Who is a ‘field-victor’ according to the Buddhas?”

(iti sabhiyo) (said Sabhiya)said Sabhiya,

Kusalaṁ kena kathañca paṇḍitoti; In what way is one skilled and how is one wise?“Why is one ‘skillful’, and how ‘an astute scholar’?

Muni nāma kathaṁ pavuccati, And how is one called by the name of ‘sage’?How is one declared to be a ‘sage’?

Puṭṭho me bhagavā byākarohi”. Answer, Blessed One, when I’ve asked you.”May the Buddha please answer my question.”

“Khettāni viceyya kevalāni, “Having examined all fields11—“They are victors on the fields of deeds in their entirety,”

(sabhiyāti bhagavā) (the Blessed One said to Sabhiya)said the Buddha to Sabhiya,

Dibbaṁ mānusakañca brahmakhettaṁ; heavenly, human, and fields of the Brahmās—“the fields of gods, humans, and divinities;

Sabbakhettamūlabandhanā pamutto, freed from the root bonds of all fields,released from the root bondage to all fields:

Khettajino tādi pavuccate tathattā. he’s truly called a field-victor— Such.one such is rightly called ‘field-victor’.

Kosāni viceyya kevalāni, Having examined all storehouses12—They have examined the coffers in their entirety,

Dibbaṁ mānusakañca brahmakosaṁ; heavenly, human, storehouses of Brahmās—the coffers of gods, humans, and divinities;

Sabbakosamūlabandhanā pamutto, freed from the root bonds of all storehouses,released from the root bondage to all coffers:

Kusalo tādi pavuccate tathattā. he’s truly called skillful— Such.one such is rightly called ‘skillful’.

Dubhayāni viceyya paṇḍarāni, Having examined all white flowers13They have examined whiteness

Ajjhattaṁ bahiddhā ca suddhipañño; within & without, one of pure discernmentboth inside and out; understanding purity,

Kaṇhaṁ sukkaṁ upātivatto, gone beyond dark & bright,they have left dark and bright behind:

Paṇḍito tādi pavuccate tathattā. he’s truly called wise— Such.one such is rightly called ‘an astute scholar’.

Asatañca satañca ñatvā dhammaṁ, Knowing false & true DhammaUnderstanding the nature of the bad and the good

Ajjhattaṁ bahiddhā ca sabbaloke; within & without, in all the world,inside and out in the whole world;

Devamanussehi pūjanīyo, he is worshipped by beings human & divine.one worthy of honor by gods and humans,

Saṅgaṁ jālamaticca so munī”ti. Having transcended snares & nets, he is a sage.”who has escaped from the net and the chain: that is a sage.”

“Kiṁpattinamāhu vedaguṁ, “Having attained what is one said to be an attainer-of-knowledge?“What must one attain to be called ‘knowledge master’?”

(iti sabhiyo) (said Sabhiya)said Sabhiya,

Anuviditaṁ kena kathañca viriyavāti; In what way is one well-tested, and how is one persistent?“Why is one ‘studied’, and how is one ‘heroic’?

Ājāniyo kinti nāma hoti, Why is one named a thoroughbred?How to gain the name ‘thoroughbred’?

Puṭṭho me bhagavā byākarohi”. Answer, Blessed One, when I’ve asked you.”May the Buddha please answer my question.”

“Vedāni viceyya kevalāni, “Having examined all knowledges—“They have examined knowledges in their entirety,”

(sabhiyāti bhagavā) (the Blessed One said to Sabhiya)said the Buddha to Sabhiya,

Samaṇānaṁ yānidhatthi brāhmaṇānaṁ; those of contemplatives, those of brahmans—“those that are current among ascetics and brahmins;

Sabbavedanāsu vītarāgo, devoid of passion for all feelings,14rid of greed for all feelings,

Sabbaṁ vedamaticca vedagū so. gone beyond knowledge: He’s an attainer-of-knowledge.having left all knowledges behind: that is a knowledge master.

Anuvicca papañcanāmarūpaṁ, Having tested objectification15 & name-&-form,Having studied proliferation and name & form

Ajjhattaṁ bahiddhā ca rogamūlaṁ; within & without, the root of disease,inside and out—the root of disease;

Sabbarogamūlabandhanā pamutto, freed from the root bond of disease,released from the root bondage to all disease:

Anuvidito tādi pavuccate tathattā. he’s truly called well-tested— Such.one such is rightly called ‘studied’.

Virato idha sabbapāpakehi, Abstaining from all evils,Refraining from all evil here,

Nirayadukkhaṁ aticca viriyavāso; gone beyond the suffering of hell, he’s one with persistence.heroic, he escapes from the suffering of hell;

So vīriyavā padhānavā, He, with persistence, exertion,he is heroic and energetic:

Dhīro tādi pavuccate tathattā. is rightly called a hero16— Such.one such is rightly called ‘hero’.

Yassassu lunāni bandhanāni, One truly whose bonds are cutWhoever’s bonds are cut,

Ajjhattaṁ bahiddhā ca saṅgamūlaṁ; within & without, the root of snares,the root of clinging inside and out;

Sabbasaṅgamūlabandhanā pamutto, freed from all the root bonds of snares,released from the root bondage to all clinging:

Ājāniyo tādi pavuccate tathattā”ti. truly he’s called a thoroughbred— Such.”one such is rightly called ‘thoroughbred’.”

“Kiṁpattinamāhu sottiyaṁ, “Having attained what is one said to be learned?“What must one attain to be called ‘scholar’?”

(iti sabhiyo) (said Sabhiya)said Sabhiya,

Ariyaṁ kena kathañca caraṇavāti; In what way is one noble, and how is one a person of good conduct?“Why is one ‘noble’, and how is one ‘well conducted’?

Paribbājako kinti nāma hoti, Why is one named a wanderer?How to gain the name ‘wanderer’?

Puṭṭho me bhagavā byākarohi”. Answer, Blessed One, when I’ve asked you.”May the Buddha please answer my question.”

“Sutvā sabbadhammaṁ abhiññāya loke, “Having heard, having directly known every Dhamma for the sake of direct knowing17 in the world,“One who has learned every teaching,”

(sabhiyāti bhagavā) (the Blessed One said to Sabhiya)said the Buddha to Sabhiya,

Sāvajjānavajjaṁ yadatthi kiñci; whatever is blameworthy or blameless,“and has known for themselves what in the world is blameworthy and blameless;

Abhibhuṁ akathaṅkathiṁ vimuttaṁ, having conquered, free of doubt, releaseda vanquisher, decided, liberated,

Anighaṁ sabbadhimāhu sottiyoti. everywhere, everywhere without trouble, one is said to be learned.18untroubled everywhere: they call them ‘scholar’.

Chetvā āsavāni ālayāni, Having cut attachments & effluents,Having cut off defilements and clingings,

Vidvā so na upeti gabbhaseyyaṁ; knowing, he does not come to lie in the womb,being wise, they enter no womb.

Saññaṁ tividhaṁ panujja paṅkaṁ, dispelling mud and the three types of perception,19They’ve cast aside the bog of the three perceptions,

Kappaṁ neti tamāhu ariyoti. he goes to no theory: He is called noble.the one they call ‘noble’ does not return to creation.

Yo idha caraṇesu pattipatto, Whoever here has attained attainment with regard to good conduct,One here who is accomplished and skillful in all forms of good conduct;

Kusalo sabbadā ājānāti dhammaṁ; all-skillful, who has learned the Dhamma,always understanding the teaching,

Sabbattha na sajjati vimuttacitto, unattached everywhere, everywhere his mind released,everywhere not stuck, freed in mind,

Paṭighā yassa na santi caraṇavā so. he has no irritation: He is one of good conduct.who has no aversion: they are ‘well-conducted’.

Dukkhavepakkaṁ yadatthi kammaṁ, Avoiding whatever action there is that ripens in suffering & stressThey wander full of wisdom,

Uddhamadho tiriyaṁ vāpi majjhe; —above, below, and even all around in the middle—having banished any deed that results in suffering,

Paribbājayitvā pariññacārī, one who goes about, comprehending,deceit and conceit, as well as greed and anger,

Māyaṁ mānamathopi lobhakodhaṁ; he has put an all-around end to deceptiveness, conceit, greed, anger,above, below, all round, between.

Pariyantamakāsi nāmarūpaṁ, name-&-form:They have made a limit on name and form;

Taṁ paribbājakamāhu pattipattan”ti. He’s called a wanderer, attained to attainment.”20the one they call a ‘wanderer’ has reached their destination.”

Atha kho sabhiyo paribbājako bhagavato bhāsitaṁ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi: Then Sabhiya the wanderer—delighting in and approving of the Blessed One’s words—gratified, joyful, exultant, enraptured & happy—got up from his seat and, arranging his upper robe over his shoulder and placing his hands palm-to-palm over his heart toward the Blessed One, praised the Blessed One face-to-face with fitting verses:And then, having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and extolled the Buddha in his presence with fitting verses:

“Yāni ca tīṇi yāni ca saṭṭhi, “Of the three & the sixty views leading downward,21“O one of vast wisdom, there are three and sixty opinions

Samaṇappavādasitāni bhūripañña; resting on the teachings of contemplatives, O Deeply Discerning,based on the doctrines of ascetics:

Saññakkharasaññanissitāni, dependent on perceptions & words of perceptions,they are expressions of perception, based on perception.

Osaraṇāni vineyya oghatamagā. you have dispelled them and crossed the flood of darkness.Having dispelled them all, you passed over the dark flood.

Antagūsi pāragū dukkhassa, You have gone to the end, you have gone to the further shore of suffering & stress.You have gone to the end, gone beyond suffering,

Arahāsi sammāsambuddho khīṇāsavaṁ taṁ maññe; You are a noble one, rightly self-awakened. I would imagine that you have ended the effluents.you are perfected, a fully awakened Buddha; I think you have ended defilements.

Jutimā mutimā pahūtapañño, Brilliant, thoughtful, of abundant discernment,Brilliant, thoughtful, abounding in wisdom,

Dukkhassantakara atāresi maṁ. ender of suffering, you have brought me across.ender of suffering—you brought me across!

Yaṁ me kaṅkhitamaññāsi, When you learned of my doubt,When you understood my uncertainty,

Vicikicchā maṁ tārayi namo te; you brought me across my uncertainty. Homage to you,you brought me beyond doubt—homage to you!

Muni monapathesu pattipatta, sage attained to the attainment of sagacity’s ways.A sage, accomplished in the ways of sagacity,

Akhila ādiccabandhu soratosi. Free from rigidity, Kinsman of the Sun, you’re composed.you are gentle, not hardhearted, O Kinsman of the Sun.

Yā me kaṅkhā pure āsi, The doubt I had before,Any doubts that I once had,

Taṁ me byākāsi cakkhumā; you have answered, One with Eyes.you have answered for me, O Clear-eyed One.

Addhā munīsi sambuddho, Yes, you are a sage, rightly self-awakened.Clearly you are a sage, an Awakened One,

Natthi nīvaraṇā tava. You have no hindrances.there are no hindrances in you.

Upāyāsā ca te sabbe, Your despairs are fallen down,All your distress

Viddhastā vinaḷīkatā; cut from the stem.is blown away and mown down.

Sītibhūto damappatto, Cooled, attained to self-control,Cooled, tamed, steadfast:

Dhitimā saccanikkamo. steadfast, enduring in truth:truth is your strength.

Tassa te nāganāgassa, In your words, Nāga of nāgas,O giant among giants, O great hero,

Mahāvīrassa bhāsato; great hero,when you are speaking

Sabbe devānumodanti, all devas—including Nāradas and Pabbatas22—all the gods rejoice,

Ubho nāradapabbatā. delight.including both Nārada and Pabbata.

Namo te purisājañña, Homage to you, O thoroughbred man,Homage to you, O thoroughbred!

Namo te purisuttama; Homage to you, O superlative man,23Homage to you, supreme among men!

Sadevakasmiṁ lokasmiṁ, in the world with its devasIn the world with its gods,

Natthi te paṭipuggalo. there’s no one to compare with you.24you have no rival.

Tuvaṁ buddho tuvaṁ satthā, You: Awakened. You: Teacher.You are the Buddha, you are the Teacher,

Tuvaṁ mārābhibhū muni; You: Sage who has conquered Māra.you are the sage who has overcome Māra;

Tuvaṁ anusaye chetvā, You: Having cut obsessions,you have cut off the underlying tendencies,

Tiṇṇo tāresimaṁ pajaṁ. having crossed over, bring this generation across.you’ve crossed over, and you bring humanity across.

Upadhī te samatikkantā, Your acquisitions transcended,You have transcended attachments,

Āsavā te padālitā; your effluents torn apart,your defilements are shattered;

Sīhosi anupādāno, you are a lion free of clinging,you are a lion free of grasping,

Pahīnabhayabheravo. your fear & terror abandoned.with fear and dread given up.

Puṇḍarīkaṁ yathā vaggu, As a lovely lotusLike a graceful lotus

Toye na upalimpati; is not smeared by water,to which water does not stick,

Evaṁ puññe ca pāpe ca, you are not smearedso both good and evil

Ubhaye tvaṁ na limpasi; by good or evil.do not stick to you.

Pāde vīra pasārehi, Extend your feet, hero:Stretch out your feet, great hero:

Sabhiyo vandati satthuno”ti. Sabhiya venerates them, the feet of the Teacher.25”Sabhiya bows to the Teacher.”

Atha kho sabhiyo paribbājako bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: Then Sabhiya the wanderer, bending his head to the Blessed One’s feet, said to him:Then the wanderer Sabhiya bowed with his head to the Buddha’s feet and said,

“abhikkantaṁ, bhante …pe… “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 set out a lamp in the darkness 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.“Excellent, sir! Excellent! …

esāhaṁ bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca; I go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks.I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. Let me obtain the Going-forth in the Blessed One’s presence, let me obtain Acceptance.”Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

“Yo kho, sabhiya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati; catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. “Anyone, Sabhiya, who has previously belonged to another sect and who desires the Going-forth & Acceptance into this Dhamma & Vinaya, must first undergo probation for four months. If, at the end of four months, the monks feel so moved, they give him the Going-forth & accept him into the monk’s state.“Sabhiya, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood.

Api ca mettha puggalavemattatā viditā”ti. But I know distinctions among individuals in this matter.”However, I recognize individual differences in this matter.”

“Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ, ākaṅkhantā upasampadaṁ cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya, ahaṁ cattāri vassāni parivasissāmi; catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti. “Lord, if that is so, I am willing to undergo probation for four years. If, at the end of four years, the monks feel so moved, let them give me the Going-forth & accept me into the monk’s state.”“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”

Alattha kho sabhiyo paribbājako bhagavato santike pabbajjaṁ alattha upasampadaṁ …pe… Then Sabhiya the wanderer obtained the Going-forth in the Blessed One’s presence, he obtained Acceptance. And not long after his Acceptance—dwelling alone, secluded, heedful, ardent, & resolute—he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here-&-now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.”And the wanderer Sabhiya received the going forth, the ordination in the Buddha’s presence.

aññataro kho panāyasmā sabhiyo arahataṁ ahosīti. And so Ven. Sabhiya became another one of the arahants.And Venerable Sabhiya became one of the perfected.

Sabhiyasuttaṁ chaṭṭhaṁ. The Sabhiya Sutta, the sixth.

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