So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Now at that time the wanderer Sabhiya had been presented with several questions by a deity who was a former blood relation, saying: Tena kho pana samayena sabhiyassa paribbājakassa purāṇasālohitāya devatāya pañhā uddiṭṭhā honti: “Sabhiya, you should live the spiritual life with whatever ascetic or brahmin answers these questions.” “yo te, sabhiya, samaṇo vā brāhmaṇo vā ime pañhe puṭṭho byākaroti tassa santike brahmacariyaṁ careyyāsī”ti.

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, Atha kho sabhiyo paribbājako tassā devatāya santike te pañhe uggahetvā ye te samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ—Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan. pūraṇo kassapo makkhaligosālo ajito kesakambalo pakudho kaccāno sañcayo belaṭṭhaputto nigaṇṭho nāṭaputto—And he asked them those questions, te upasaṅkamitvā te pañhe pucchati. but they were stumped by them. Te sabhiyena paribbājakena pañhe puṭṭhā na sampāyanti; Displaying annoyance, hate, and bitterness, asampāyantā kopañca dosañca appaccayañca pātukaronti. they questioned Sabhiya in return. Api ca sabhiyaṁyeva paribbājakaṁ paṭipucchanti.

Then Sabhiya thought, Atha kho sabhiyassa paribbājakassa etadahosi: “Those famous ascetics and brahmins “ye kho te bhonto samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ—pūraṇo kassapo …pe… nigaṇṭho nāṭaputto—were stumped by my questions. te mayā pañhe puṭṭhā na sampāyanti, Displaying annoyance, hate, and bitterness, asampāyantā kopañca dosañca appaccayañca pātukaronti; they questioned me in return on that matter. api ca maññevettha paṭipucchanti. Why don’t I return to a lesser life so I can enjoy sensual pleasures?” Yannūnāhaṁ hīnāyāvattitvā kāme paribhuñjeyyan”ti.

Then Sabhiya thought, Atha kho sabhiyassa paribbājakassa etadahosi: “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. “ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; Why don’t I ask him this question?” yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā ime pañhe puccheyyan”ti.

Then he thought, Atha kho sabhiyassa paribbājakassa etadahosi: “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 “yepi kho te bhonto samaṇabrāhmaṇā jiṇṇā vuḍḍhā mahallakā addhagatā vayoanuppattā therā rattaññū cirapabbajitā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ—Pūraṇa Kassapa and the rest—pūraṇo kassapo …pe… nigaṇṭho nāṭaputto—were stumped by my questions. tepi mayā pañhe puṭṭhā na sampāyanti, They displayed annoyance, hate, and bitterness, and even questioned me in return. asampāyantā kopañca dosañca appaccayañca pātukaronti, api ca maññevettha paṭipucchanti; How can the ascetic Gotama possibly answer my questions, kiṁ pana me samaṇo gotamo ime pañhe puṭṭho byākarissati. since he is so young in age and newly gone forth?” Samaṇo hi gotamo daharo ceva jātiyā, navo ca pabbajjāyā”ti.

Then he thought, Atha kho sabhiyassa paribbājakassa etadahosi: “An ascetic should not be looked down upon or disparaged because they are young. “samaṇo kho daharoti na uññātabbo na paribhotabbo. Though young, the ascetic Gotama has great psychic power and might. Why don’t I ask him this question?” Daharopi cesa samaṇo gotamo mahiddhiko hoti mahānubhāvo, yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā ime pañhe puccheyyan”ti.

Then Sabhiya set out for Rājagaha. Atha kho sabhiyo paribbājako yena rājagahaṁ tena cārikaṁ pakkāmi. 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. Anupubbena cārikaṁ caramāno yena rājagahaṁ veḷuvanaṁ kalandakanivāpo, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. When the greetings and polite conversation were over, he sat down to one side, Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. and addressed the Buddha in verse: Ekamantaṁ nisinno kho sabhiyo paribbājako bhagavantaṁ gāthāya ajjhabhāsi—

“I’ve come full of doubts and uncertainties,” “Kaṅkhī vecikicchī āgamaṁ, said Sabhiya, (iti sabhiyo) “wishing to ask some questions. Pañhe pucchituṁ abhikaṅkhamāno; Please solve them for me. Tesantakaro bhavāhi pañhe me puṭṭho, Answer my questions in turn, <j>in accordance with the truth.” Anupubbaṁ anudhammaṁ byākarohi me”.

“You have come from afar, Sabhiya,” “Dūrato āgatosi sabhiya, said the Buddha, (iti bhagavā) “wishing to ask some questions. Pañhe pucchituṁ abhikaṅkhamāno; I shall solve them for you, Tesantakaro bhavāmi pañhe te puṭṭho, answering your questions in turn, <j>in accordance with the truth. Anupubbaṁ anudhammaṁ byākaromi te.

Ask me your question, Sabhiya, Puccha maṁ sabhiya pañhaṁ, whatever you want. Yaṁ kiñci manasicchasi; I’ll solve each and every Tassa tasseva pañhassa, question you have.” Ahaṁ antaṁ karomi te”ti.

Then Sabhiya thought, Atha kho sabhiyassa paribbājakassa etadahosi: “Oh lord, how incredible, how amazing! “acchariyaṁ vata bho, abbhutaṁ vata bho. Where those other ascetics and brahmins didn’t even give me a chance, the Buddha has invited me.” Yaṁ vatāhaṁ aññesu samaṇabrāhmaṇesu okāsakammamattampi nālatthaṁ taṁ me idaṁ samaṇena gotamena okāsakammaṁ katan”ti. Uplifted and elated, full of rapture and happiness, he asked this question. Attamano pamudito udaggo pītisomanassajāto bhagavantaṁ pañhaṁ apucchi—

“What must one attain to be called a mendicant?” “Kiṁpattinamāhu bhikkhunaṁ, said Sabhiya, (iti sabhiyo) “How is one ‘gentle’, how said to be ‘tamed’? Sorataṁ kena kathañca dantamāhu; How is one declared to be ‘awakened’? Buddhoti kathaṁ pavuccati, May the Buddha please answer my question.” Puṭṭho me bhagavā byākarohi”.

“When by the path they have walked themselves,” “Pajjena katena attanā, said the Buddha to Sabhiya, (sabhiyāti bhagavā) “they reach extinguishment, with doubt overcome; Parinibbānagato vitiṇṇakaṅkho; giving up desire for existence or nonexistence, Vibhavañca bhavañca vippahāya, their journey complete, their rebirths ended: <j>that is a mendicant. Vusitavā khīṇapunabbhavo sa bhikkhu.

Equanimous towards everything, mindful, Sabbattha upekkhako satimā, they don’t harm anyone in the world. Na so hiṁsati kañci sabbaloke; An ascetic who has crossed over, unclouded, Tiṇṇo samaṇo anāvilo, who has no pretensions, is gentle. Ussadā yassa na santi sorato so.

Their faculties have been developed Yassindriyāni bhāvitāni, inside and out in the whole world. Ajjhattaṁ bahiddhā ca sabbaloke; Having pierced through this world and the next, Nibbijjha imaṁ parañca lokaṁ, tamed, they await their time. Kālaṁ kaṅkhati bhāvito sa danto.

They have examined the eons in their entirety, Kappāni viceyya kevalāni, and both sides of transmigration—<j>passing away and rebirth. Saṁsāraṁ dubhayaṁ cutūpapātaṁ; Rid of dust, unblemished, purified: Vigatarajamanaṅgaṇaṁ visuddhaṁ, the one they call ‘awakened’ has attained <j>the end of rebirth.” Pattaṁ jātikhayaṁ tamāhu buddhan”ti.

And then, having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya asked another question: Atha kho sabhiyo paribbājako bhagavato bhāsitaṁ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto bhagavantaṁ uttariṁ pañhaṁ apucchi—

“What must one attain to be called ‘brahmin’?” “Kiṁpattinamāhu brāhmaṇaṁ, said Sabhiya. (iti sabhiyo) “Why is one an ‘ascetic’, and how a ‘bathed initiate’? Samaṇaṁ kena kathañca nhātakoti; How is one declared to be a ‘giant’? Nāgoti kathaṁ pavuccati, May the Buddha please answer my question.” Puṭṭho me bhagavā byākarohi”.

“Having banished all bad things,” “Bāhitvā sabbapāpakāni, said the Buddha to Sabhiya, (sabhiyāti bhagavā) “immaculate, well-composed, steadfast, Vimalo sādhusamāhito ṭhitatto; consummate, they’ve left transmigration behind: Saṁsāramaticca kevalī so, unattached, one such is called ‘brahmin’. Asito tādi pavuccate sa brahmā.

An assuaged one who has given up good and evil, Samitāvi pahāya puññapāpaṁ, stainless, understanding this world and the next, Virajo ñatvā imaṁ parañca lokaṁ; gone beyond rebirth and death: Jātimaraṇaṁ upātivatto, one such is rightly called ‘ascetic’. Samaṇo tādi pavuccate tathattā.

Having washed off all bad things Ninhāya sabbapāpakāni, inside and out in the whole world, Ajjhattaṁ bahiddhā ca sabbaloke; among gods and humans bound to creations, Devamanussesu kappiyesu, the one they call ‘washed’ does not return to creation. Kappaṁ neti tamāhu nhātakoti.

They do nothing monstrous at all in the world, Āguṁ na karoti kiñci loke, discarding all yokes and bonds, Sabbasaṁyoge visajja bandhanāni; everywhere not stuck, freed: Sabbattha na sajjatī vimutto, one such is rightly called ‘giant’.” Nāgo tādi pavuccate tathattā”ti.

And then Sabhiya asked another question: Atha kho sabhiyo paribbājako …pe… bhagavantaṁ uttariṁ pañhaṁ apucchi—

“Who is a ‘field-victor’ according to the Buddhas?” “Kaṁ khettajinaṁ vadanti buddhā, said Sabhiya, (iti sabhiyo) “Why is one ‘skillful’, and how ‘a wise scholar’? Kusalaṁ kena kathañca paṇḍitoti; How is one declared to be a ‘sage’? Muni nāma kathaṁ pavuccati, May the Buddha please answer my question.” Puṭṭho me bhagavā byākarohi”.

“They are victors on the fields of deeds in their entirety,” “Khettāni viceyya kevalāni, said the Buddha to Sabhiya, (sabhiyāti bhagavā) “the fields of gods, humans, and divinitiess; Dibbaṁ mānusakañca brahmakhettaṁ; released from the root bondage to all fields: Sabbakhettamūlabandhanā pamutto, one such is rightly called ‘field-victor’. Khettajino tādi pavuccate tathattā.

They have examined the coffers in their entirety, Kosāni viceyya kevalāni, the coffers of gods, humans, and divinitiess; Dibbaṁ mānusakañca brahmakosaṁ; released from the root bondage to all coffers: Sabbakosamūlabandhanā pamutto, one such is rightly called ‘skillful’. Kusalo tādi pavuccate tathattā.

They have examined whiteness Dubhayāni viceyya paṇḍarāni, both inside and out; understanding purity, Ajjhattaṁ bahiddhā ca suddhipañño; they have left dark and bright behind: Kaṇhaṁ sukkaṁ upātivatto, one such is rightly called ‘a wise scholar’.” Paṇḍito tādi pavuccate tathattā.

Understanding the nature of the bad and the good Asatañca satañca ñatvā dhammaṁ, inside and out in the whole world; Ajjhattaṁ bahiddhā ca sabbaloke; one worthy of honor by gods and humans, Devamanussehi pūjanīyo, who has escaped from the net and the chain: that is a sage.” Saṅgaṁ jālamaticca so munī”ti.

And then Sabhiya asked another question: Atha kho sabhiyo paribbājako …pe… bhagavantaṁ uttariṁ pañhaṁ apucchi—

“What must one attain <j>to be called ‘knowledge master’?” “Kiṁpattinamāhu vedaguṁ, said Sabhiya, (iti sabhiyo) “Why is one ‘studied’, and how is one ‘heroic’? Anuviditaṁ kena kathañca viriyavāti; How to gain the name ‘thoroughbred’? Ājāniyo kinti nāma hoti, May the Buddha please answer my question.” Puṭṭho me bhagavā byākarohi”.

“They have examined knowledges in their entirety,” “Vedāni viceyya kevalāni, said the Buddha to Sabhiya, (sabhiyāti bhagavā) “those that are current among ascetics and brahmins; Samaṇānaṁ yānidhatthi brāhmaṇānaṁ; rid of greed for all feelings, Sabbavedanāsu vītarāgo, having left all knowledges behind: <j>that is a knowledge master. Sabbaṁ vedamaticca vedagū so.

Having studied proliferation and name & form Anuvicca papañcanāmarūpaṁ, inside and out—the root of disease; Ajjhattaṁ bahiddhā ca rogamūlaṁ; released from the root bondage to all disease: Sabbarogamūlabandhanā pamutto, one such is rightly called ‘studied’. Anuvidito tādi pavuccate tathattā.

Refraining from all evil here, Virato idha sabbapāpakehi, heroic, he escapes from the suffering of hell; Nirayadukkhaṁ aticca viriyavāso; he is heroic and energetic: So vīriyavā padhānavā, one such is rightly called ‘hero’. Dhīro tādi pavuccate tathattā.

Whoever’s bonds are cut, Yassassu lunāni bandhanāni, the root of clinging inside and out; Ajjhattaṁ bahiddhā ca saṅgamūlaṁ; released from the root bondage to all clinging: Sabbasaṅgamūlabandhanā pamutto, one such is rightly called ‘thoroughbred’.” Ājāniyo tādi pavuccate tathattā”ti.

And then Sabhiya asked another question: Atha kho sabhiyo paribbājako …pe… bhagavantaṁ uttariṁ pañhaṁ apucchi—

“What must one attain to be called ‘scholar’?” “Kiṁpattinamāhu sottiyaṁ, said Sabhiya, (iti sabhiyo) “Why is one ‘noble’, and how is one ‘well conducted’? Ariyaṁ kena kathañca caraṇavāti; How to gain the name ‘wanderer’? Paribbājako kinti nāma hoti, May the Buddha please answer my question.” Puṭṭho me bhagavā byākarohi”.

“One who has learned every teaching,” “Sutvā sabbadhammaṁ abhiññāya loke, said the Buddha to Sabhiya, (sabhiyāti bhagavā) “and has known for themselves what in the world <j>is blameworthy and blameless; Sāvajjānavajjaṁ yadatthi kiñci; a champion, decided, liberated, Abhibhuṁ akathaṅkathiṁ vimuttaṁ, untroubled everywhere: they call them ‘scholar’. Anighaṁ sabbadhimāhu sottiyoti.

Having cut off defilements and clingings, Chetvā āsavāni ālayāni, being wise, they enter no womb. Vidvā so na upeti gabbhaseyyaṁ; They’ve cast aside the bog of the three perceptions, Saññaṁ tividhaṁ panujja paṅkaṁ, the one they call ‘noble’ does not return to creation. Kappaṁ neti tamāhu ariyoti.

One here who is accomplished <j>and skillful in all forms of good conduct; Yo idha caraṇesu pattipatto, always understanding the teaching, Kusalo sabbadā ājānāti dhammaṁ; everywhere not stuck, freed in mind, Sabbattha na sajjati vimuttacitto, who has no repulsion: they are ‘well-conducted’. Paṭighā yassa na santi caraṇavā so.

They wander full of wisdom, Dukkhavepakkaṁ yadatthi kammaṁ, having banished any deed that results in suffering, Uddhamadho tiriyaṁ vāpi majjhe; deceit and conceit, as well as greed and anger, Paribbājayitvā pariññacārī, above, below, all round, between. Māyaṁ mānamathopi lobhakodhaṁ; They have made a limit on name & form; Pariyantamakāsi nāmarūpaṁ, the one they call a ‘wanderer’ <j>has reached their destination.” Taṁ paribbājakamāhu pattipattan”ti.

And then, having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and extolled the Buddha in his presence with fitting verses: 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:

“O one of vast wisdom, <j>there are three & sixty opinions “Yāni ca tīṇi yāni ca saṭṭhi, based on the doctrines of ascetics: Samaṇappavādasitāni bhūripañña; they are expressions of perception, <j>based on perception. Saññakkharasaññanissitāni, Having dispelled them all, <j>you passed over the dark flood. Osaraṇāni vineyya oghatamagā.

You have gone to the end, gone beyond suffering, Antagūsi pāragū dukkhassa, you are perfected, a fully awakened Buddha; <j>I think you have ended defilements. Arahāsi sammāsambuddho khīṇāsavaṁ taṁ maññe; Brilliant, intelligent, abounding in wisdom, Jutimā mutimā pahūtapañño, ender of suffering—you brought me across! Dukkhassantakara atāresi maṁ.

When you understood my uncertainty, Yaṁ me kaṅkhitamaññāsi, you brought me beyond doubt—homage to you! Vicikicchā maṁ tārayi namo te; A sage, accomplished in the ways of sagacity, Muni monapathesu pattipatta, you are gentle, not hardhearted, O Kinsman of the Sun. Akhila ādiccabandhu soratosi.

Any doubts that I once had, Yā me kaṅkhā pure āsi, you have answered for me, O Clear-eyed One. Taṁ me byākāsi cakkhumā; Clearly you are a sage, an Awakened One, Addhā munīsi sambuddho, there are no hindrances in you. Natthi nīvaraṇā tava.

All your distress Upāyāsā ca te sabbe, is blown away and mown down. Viddhastā vinaḷīkatā; Cooled, tamed, steadfast: Sītibhūto damappatto, truth is your strength. Dhitimā saccanikkamo.

O giant among giants, O great hero, Tassa te nāganāgassa, when you are speaking Mahāvīrassa bhāsato; all the gods rejoice, Sabbe devānumodanti, including both Nārada and Pabbata. Ubho nāradapabbatā.

Homage to you, O thoroughbred! Namo te purisājañña, Homage to you, supreme among men! Namo te purisuttama; In the world with its gods, Sadevakasmiṁ lokasmiṁ, you have no rival. Natthi te paṭipuggalo.

You are the Buddha, you are the Teacher, Tuvaṁ buddho tuvaṁ satthā, you are the sage who has overcome Māra; Tuvaṁ mārābhibhū muni; you have cut off the underlying tendencies, Tuvaṁ anusaye chetvā, you’ve crossed over, and you bring humanity across. Tiṇṇo tāresimaṁ pajaṁ.

You have transcended attachments, Upadhī te samatikkantā, your defilements are shattered; Āsavā te padālitā; you are a lion, free of grasping, Sīhosi anupādāno, with fear and dread given up. Pahīnabhayabheravo.

Like a graceful lotus Puṇḍarīkaṁ yathā vaggu, to which water does not stick, Toye na upalimpati; so both good and evil Evaṁ puññe ca pāpe ca, do not stick to you. Ubhaye tvaṁ na limpasi; Stretch out your feet, great hero: Pāde vīra pasārehi, Sabhiya bows to the Teacher.” Sabhiyo vandati satthuno”ti.

Then the wanderer Sabhiya bowed with his head at the Buddha’s feet and said, Atha kho sabhiyo paribbājako bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: “Excellent, sir! Excellent! … “abhikkantaṁ, bhante …pe… I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. esāhaṁ bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca; Sir, may I receive the going forth, the ordination in the Buddha’s presence?” labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

“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. “Yo kho, sabhiya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati; catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. However, I recognize individual differences in this matter.” Api ca mettha puggalavemattatā viditā”ti.

“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.” “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. And the wanderer Sabhiya received the going forth, the ordination in the Buddha’s presence. Alattha kho sabhiyo paribbājako bhagavato santike pabbajjaṁ alattha upasampadaṁ …pe… And Venerable Sabhiya became one of the perfected. aññataro kho panāyasmā sabhiyo arahataṁ ahosīti.

Sabhiyasuttaṁ chaṭṭhaṁ.