6. SABHIYASUTTA.
Sabhiya, the Paribbajaka, goes to the six famous teachers of his time to have
his questions answered, but not having his doubts solved, he repairs to Gotama
and asks him how one is to behave to become a Bramana, a Samana, a Nahataka, a
Khettagina, a Kusala, a Pandita, a Muni, a Vedagû, an Anuvidita, a Dhîra, an
aganiya, a Sottiya, an Ariya, a Karanavat, a Paribbajaka. Bhagavat answers his
questions, and Sabhiya finally receives the robe and the orders from Buddha.
So it was heard by me:
At one time Bhagavat dwelt at Ragagaha, in Veluvana, in Kalandakanivapa. And
at that time questions were recited to Sabhiya, the Paribbajaka
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(wandering mendicant), by an old benevolent deity: 'He who, O Sabhiya, be it a
Samana or a Bramana, explains these questions to thee when asked, near him thou
shouldst live a religious life.'
Then Sabhiya, the Paribbajaka, having learnt the questions from that deity,
went to whatever Samanas and Bramanas there were that had an assembly (of
Bhikkhus), a crowd (of followers), and were well-known teachers, famous leaders,
considered excellent by the multitude, as Pûrana-Kassapa, Makkhali-Gosala,
Agita-Kesakambali, Pakudha-Kakkayana, Sañgaya-Belatthiputta, and
Nigantha-Nataputta. Those he went to, and after going to them, he asked the
questions. They, being asked the questions by Sabhiya, the Paribbajaka, did not
succeed (in answering them), and not succeeding, they showed wrath and hatred
and discontent, and they also in return put questions to Sabhiya, the
Paribbajaka.
Then this came to the mind of Sabhiya, the Paribbajaka: 'Whatever Samanas and
Bramanas there are that have an assembly (of Bhikkhus), a crowd (of followers),
and are well-known teachers, famous leaders, considered excellent by the
multitude, as Pûrana-Kassapa, Makkhali-Gosala, Agita-Kesakambali,
Pakudha-Kakkayana, Sañgaya-Belatthiputta, and Nigantha-Nataputta, they, being
asked questions by me, did not succeed (in answering them), and not succeeding
they showed wrath and hatred and discontent, and they also in return put
questions to me in this matter; surely I think I shall go back to what I have
left, and enjoy sensual pleasures.
Then this came to the mind of Sabhiya, the Paribbajaka: 'This Samana Gotama
has both an
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assembly (of Bhikkhus) and a crowd (of followers), and is a well-known teacher,
a famous leader, considered excellent by the multitude, surely I think I shall
go to Samana Gotama and ask these questions.' Then this came to the mind of
Sabhiya, the Paribbajaka: 'Whatever Samanas and Brahmanas there are that are
decayed, old, aged, advanced in years, having reached old age, experienced
elders, long ordained, having assemblies (of Bhikkhus), crowds (of followers),
being teachers well-known, famous leaders, considered excellent by the
multitude, as Pûrana-Kassapa, Makkhali-Gosala, Agita-Kesakambali,
Pakudha-Kakkayana, Sañgaya-Belatthiputta, and Nigantha-Nataputta, they, being
asked questions by me, did not succeed (in answering them), and not succeeding
they showed wrath and hatred and discontent, and they also in return put
questions to me in this matter; (I should like to know) whether Samana Gotama
being asked these questions will be able to explain them to me, for Samana
Gotama is both young by birth and new in ascetic life.'
Then this came to the mind of Sabhiya, the Paribbajaka: 'Samana Gotama is not
to be slighted because he is young; even if the Samana is young, yet he is
mighty and powerful; surely I think I shall go to Samana Gotama and ask these
questions.' Then Sabhiya, the Paribbajaka, went on a journey to Ragagaha, and
wandering on his journey in regular order he came to Ragagaha, Veluvana,
Kalandakanivapa, to Bhagavat, and having come to Bhagavat he talked pleasantly
with him, and after having had some pleasant and remarkable conversation with
him he sat down apart; sitting down apart
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Sabhiya, the Paribbajaka, spoke to Bhagavat in stanzas:
1. 'Anxious and doubtful I have come,'--so said Sabhiya,--'longing to ask
questions. Do thou put an end to these (doubts when) asked these questions by
me, in regular order, and rightly explain them to me.' (510)
2. 'Thou hast come from afar, O Sabhiya,'--so said Bhagavat,--'longing to ask
questions; I shall put an end to those (doubts when) asked those questions by
thee, in regular order, and rightly I shall explain them to thee. (511)
3. 'Ask me, O Sabhiya, a question; whatsoever thou wishest in thy mind that
question I (will explain, and) put an end to (thy doubt).' (512)
Then this came to the mind of Sabhiya, the Paribbajaka: 'It is marvellous, it
is wonderful indeed, the reception which I did not get from other Samanas and
Brahmanas has been given me by Gotama,' so saying he glad, rejoicing, delighted,
and highly elated asked Bhagavat a question:
4. 'What should a man (necessarily) have obtained that people may call him a
Bhikkhu?'--so said Sabhiya,--'how may they call him compassionate, and how
subdued? how can he be called enlightened (buddha)? Asked (about this) do thou,
Bhagavat, explain it to me.' (513)
5. 'He who by the path he has himself made, O Sabhiya,'--so said
Bhagavat,--'has attained to perfect happiness, who has conquered doubt, who
lives after having left behind both gain and goods, who has destroyed re-birth,
he is a Bhikkhu. (514)
6. 'Always resigned and attentive, he will not hurt any one in all the world,
the Samana who has
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crossed the stream (of existence, and is) untroubled; for whom there are no
desires (ussada), he is compassionate. (515)
7. 'He whose senses are trained internally and externally in all the world,
he who after penetrating this and the other world longs for death, being
trained, he is subdued. (516)
8. 'Whosoever, after having considered all times (kappa), the revolution
(samsara), both the vanishing and re-appearance (of beings), is free from
defilement, free from sin, is pure, and has obtained destruction of birth, him
they call enlightened (buddha).' (517)
Then Sabhiya, the Paribbajaka, having approved of and rejoiced at the words
of Bhagavat, glad, rejoicing, delighted, highly elated, asked Bhagavat another
question:
9. 'What should a man (necessarily) have obtained that people may call him a
Bramana?'--so said Sabhiya,--'and how (may they call him) a Samana? and how a
Nahataka? how can he be called a Naga? Asked (about this) do thou Bhagavat
explain it to me.' (518)
10. 'He who, after removing all sins, O Sabhiya,'--so said Bhagavat,--'is
immaculate, well composed, firm-minded, perfect after crossing the Samsara, such
an independent one is called a Bramana. (519)
11. 'He who is calm, having left behind good and evil, free from defilement,
having understood this and the other world, and conquered birth and death, such
a one is called a Samana by being so[1].' (520)
12. 'Whosoever, after having washed away all sins internally and externally
in all the world, does
[1. Samano tadi pavukkate tathatta.]
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not enter time (kappa) amongst gods and men who are subject to time, him they
call a Nahataka (cleansed)[1]. (521)
13. 'He who does not commit any crime in the world, who, after abandoning all
bonds and fetters, clings to nothing, being liberated, such a one is called a
Naga (sinless) by being so[2].' (522)
Then Sabhiya, the Paribbajaka, having approved of and rejoiced at the words
of Bhagavat, glad, rejoicing, delighted, highly elated, further asked Bhagavat a
question:
14. 'Whom do the Buddhas call a Khettagina?'--so said Sabhiya,--'how (can
they call any one) a Kusala? and how a Pandita? how can he be called a Muni?
Asked (about this) do thou Bhagavat explain it to me.' (523)
15. 'He who, after examining all regions, O Sabhiya,'--so said
Bhagavat,--'the divine and the human, and Brahman's region, is delivered from
the radical bond of all regions, such a one is called a Khettagina (he who has
conquered the regions) by being so. (524)
16. 'He who, after examining all treasures, the divine and the human, and
Brahman's treasure, is delivered from the radical bond of all treasures, such a
one is called a Kusala (happy) by being so. (525)
17. 'He who, after examining both kinds of senses, internally and externally,
is endowed with a
[1. Devamanussesu kappiyesu
Kappan n' eti tam ahu nahatako.
2. agum na karoti kiñki loke
Sabbasamyoge visagga bandhanani
Sabbattha na saggatî vimutto
Nago tadi pavukkate tathatta.
But compare Pabbaggasutta 17, Magandiyasutta 11, &c.]
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clear understanding and has conquered evil and good (kanhasukka), such a one is
called a Pandita (wise) by being so. (526)
18. 'He who, having understood the Dhamma of the just and the unjust,
internally and externally, in all the world, is to be worshipped by gods and
men, he, after breaking through the net of ties, is called a Muni (sage).' (527)
Then Sabhiya, the Paribbajaka, having approved of and rejoiced at the words
of Bhagavat, glad, rejoicing, delighted, highly elated, further asked Bhagavat a
question:
19. 'What should one (necessarily) have obtained that people may call him
Vedagû?'--so said Sabhiya,--'and how (may they call him) Anuvidita? and how
Viriyavat? How does one become aganiya? Asked (about this) do thou, O Bhagavat,
explain it to me.' (528)
20. 'He who, having conquered all sensations, O Sabhiya,'--so said
Bhagavat,--'which are (known) to Samanas and to Bramanas, is free from passion
for all sensations, he is Vedagû (having passed sensation) after conquering all
sensation. (529)
21. 'He who, having seen the delusion of name and form[1], internally and
externally, the root of sickness, and is delivered from the radical bond of all
sickness, such a one is called Anuvidita (well-informed) by being so. (530)
22. 'He who is disgusted in this world with all sins, is strong after
conquering the pain of hell, is strong and powerful, such a one is called Dhîra
( = viriyavat, firm) by being so. (531)
[1. Anuvikka papañkanamarûpam.]
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23. 'He whose bonds are cut off internally and externally, the root of
ties[1], who is delivered from the radical bond of all ties, such a one is
called aganiya (high-bred) by being so.' (532)
Then Sabhiya, the Paribbajaka, having approved of and rejoiced at the words
of Bhagavat, glad, rejoicing, delighted, highly elated, further asked Bhagavat a
question:
24. 'What should a man (necessarily) have obtained that people may call him a
Sottiya?'--so said Sabhiya,--'how (may they call him) an Ariya? and how a
Karanavat? how may he become a Paribbajaka? Asked (about this) do thou, O
Bhagavat, explain it to me.' (533)
25. 'Whosoever, after having heard and understood every Dhamma in the world,
O Sabhiya,'--so said Bhagavat,--'whatsoever is wrong and whatsoever is
blameless, is victorious, free from doubt, liberated, free from pain in every
respect, him they call a Sottiya (learned in the revelation). (534)
26. 'Whosoever, after having cut off passions and desires, is wise and does
not (again) enter the womb, having driven away the threefold sign, the mud (of
lust), and who does not (again) enter time (kappa), him they call an Ariya
(noble). (535)
27. 'He who in this world, after having attained the (highest) gain in the
Karanas, is skilful, has always understood the Dhamma, clings to nothing, is
liberated, and for whom there are no passions, he is a Karanavat (endowed with
the obsrvances). (536)
28. 'Whosoever abstains from the action that has a painful result, above and
below and across and in
[1. Yass' assu lutani bandhanani
Agghattam bahiddha ka sangamûlam.]
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the middle, who wanders with understanding, who has put an end to deceit,
arrogance, cupidity and anger, name and form, him they call a Paribbajaka (a
wandering mendicant) who has attained the (highest) gain.' (537)
Then Sabhiya, the Paribbajaka, having approved of and rejoiced at the words
of Bhagavat, glad, rejoicing, delighted, highly elated, having risen from his
seat, and having put his upper robe upon one shoulder, bending his joined hands
towards Bhagavat, praised Bhagavat face to face in appropriate stanzas:
29. 'Having conquered the three and sixty (philosophical) views referring to
the disputations of the Samanas, thou hast crossed over the darkness of the
stream[1]. (?) (538)
30. 'Thou hast passed to the end of and beyond pain, thou art a saint,
perfectly enlightened, I consider thee one that has destroyed his passions, thou
art glorious, thoughtful, of great understanding, O thou who puts an end to
pain, thou hast carried me across. (539)
31. 'Because thou sawest my longing, and carriedst me across my doubt,
adoration be to thee, O Muni, who hast attained the (highest) gain in the ways
of wisdom; O thou who art a true kinsman of the adikkas, thou art compassionate.
(540)
32. 'The doubt I had before thou hast cleared away for me, O thou
clearly-seeing; surely thou art a Muni, perfectly enlightened, there is no
obstacle for thee. (541)
[1. Yani ka tîni yani ka satthi
Samanappavadasitani bhûripañña
Saññakkhara saññanissitani (?)
Osaranani vineyya oghatam' aga.]
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33. 'And all thy troubles are scattered and cut off, thou art calm, subdued,
firm, truthful. (542)
34. 'All gods and both Narada and Pabbata rejoice at thee, the chief of the
sinless (naganaga), the great hero, when thou art speaking. (543)
35. 'Adoration be to thee, O noble man, adoration be to thee, O thou best of
men; in the world of men and gods there is no man equal to thee. (544)
36. 'Thou art Buddha, thou art the Master, thou art the Muni that conquers
Mara; after having cut off desire thou hast crossed over and hast carried across
this generation. (545)
37. 'The elements of existence (upadhi) are overcome by thee, the passions
are destroyed by thee, thou art a lion, free from desire, thou hast left behind
fear and terror. (546)
38. 'As a beautiful lotus does not adhere to the water, so thou dost not
cling to good and evil, to either; stretch forth thy feet, O hero, Sabbiya
worships the Master's (feet).' (547)
Then Sabhiya, the Paribbajaka, stooping with his head to Bhagavat's feet,
said this to Bhagavat:
'It is excellent, O venerable! It is excellent, O venerable! As one raises
what has been overthrown, or reveals what has been hidden, or tells the way to
him who has gone astray, or holds out an oil lamp in the dark that those who
have eyes may see the objects, even so by the venerable Gotama in manifold ways
the Dhamma has been illustrated; I take refuge in the venerable Gotama, in the
Dhamma, and in the Assembly of Bhikkhus; I wish to receive the robe and the
orders from the venerable Bhagavat.'
'He who, O Sabhiya, formerly belonging
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another creed (aññatitthiyapubba), wishes to be adopted into this religion
(dhammavinaya), and wishes to receive the robe and the orders, he serves for
four months; after the lapse of four months Bhikkhus who have appeased their
thoughts will give him the robe and the orders to become a Bhikkhu, (for) I also
in this matter acknowledge difference of persons.'
'If, O venerable, those that formerly belonged to another creed and wish to
be adopted into this religion and to receive the robe and the orders, serve for
four months, and after the lapse of four months Bhikkhus who have appeased their
thoughts give them the robe and the orders that they may become Bhikkhus, I will
(also) serve for four months, and after the lapse of four months Bhikkhus who
have appeased their thoughts shall give (me) the robe and the orders that I may
become a Bhikkhu.'
Sabhiya, the Paribbajaka, received the robe and the orders from Bhagavat, and
the venerable Sabhiya, having lately received the upasampada, leading a
solitary, retired, strenuous, ardent, energetic life, lived after having in a
short time in this existence by his own understanding ascertained and possessed
himself of that highest perfection of a religious life for the sake of which men
of good family rightly wander away from their houses to a houseless state.
'Birth had been destroyed, a religious life had been led, what was to be done
had been done, there was nothing else (to be done) for this existence,' so he
perceived, and the venerable Sabhiya became one of the saints.
Sabhiyasutta is ended.
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