SUTTA-NIPATA 3.6

Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Suttanipata>>3.6 SABHIYASUTTA

Adapted From the Translation by V. Fausboll(1881)

Sabhiya, the Paribbajaka(ascetic), goes to the six famous teachers of his time to have his questions answered, but not having his doubts solved, he repairs to Gotama(Buddha) 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 Vedagu, an Anuvidita, a Dhira, an Aganiya, a Sottiya, an Ariya, a Karanavat, a Paribbajaka(ascetic). Bhagava(Lord Buddha) answers his questions, and Sabhiya finally receives the robe and the orders from Buddha.

So it was heard by me:

At one time Bhagava(Lord Buddha) dwelt at Rajagaha, in Veluvana, in Kalandakanivapa. And at that time questions were recited to Sabhiya, the Paribbajaka (wandering mendicant,ascetic), by an old benevolent deity: 'He who, O Sabhiya, be it a Samana(monk) or a Bramana, explains these questions to you when asked, near him you should live a holy celibate life.'

Then Sabhiya, the Paribbajaka(ascetic), having learnt the questions from that deity, went to whatever Samanas(monks) 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 Purana-Kassapa, Makkhali-Gosala, Ajita-Kesakambali, Pakudha-Kakkayana, Sangaya-Belatthiputta, and Nigantha-Nataputta(Jain Guru). Those he went to, and after going to them, he asked the questions. They, being asked the questions by Sabhiya, the Paribbajaka(ascetic), 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(ascetic).

Then this came to the mind of Sabhiya, the Paribbajaka(ascetic): '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 Purana-Kassapa, Makkhali-Gosala, Ajita-Kesakambali, Pakudha-Kakkayana, Sangaya-Belatthiputta, and Nigantha-Nataputta(Jain Teacher), 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(ascetic): 'This Samana Gotama(Buddha) has both an 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(Buddha) and ask these questions.' Then this came to the mind of Sabhiya, the Paribbajaka(ascetic): 'Whatever Samanas(monks) and Brahmanas(priests) 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 Purana-Kassapa, Makkhali-Gosala, Ajita-Kesakambali, Pakudha-Kakkayana, Sangaya-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(Buddha) being asked these questions will be able to explain them to me, for Samana Gotama(Buddha) is both young by birth and new in ascetic life.'

Then this came to the mind of Sabhiya, the Paribbajaka(ascetic): 'Samana Gotama(Buddha) is not to be slighted because he is young; even if the Samana(monk) is young, yet he is mighty and powerful; surely I think I shall go to Samana Gotama(Buddha) and ask these questions.' Then Sabhiya, the Paribbajaka(ascetic), went on a journey to Rajagaha, and wandering on his journey in regular order he came to Rajagaha, Veluvana, Kalandakanivapa, to Bhagava(Lord Buddha), and having come to Bhagava(Lord Buddha) he talked pleasantly with him, and after having had some pleasant and remarkable conversation with him he sat down apart; sitting down apart Sabhiya, the Paribbajaka(ascetic), spoke to Bhagava(Lord Buddha)  in stanzas:

1. 'Anxious and doubtful I have come,'--so said Sabhiya,--'longing to ask questions. Do you put an end to these (doubts when) asked these questions by me, in regular order, and rightly explain them to me.' (515)

2. 'You have come from afar, O Sabhiya,'--so said Bhagava(Lord Buddha) ,--'longing to ask questions; I shall put an end to those (doubts when) asked those questions by you, in regular order, and rightly I shall explain them to you. (516)

3. 'Ask me, O Sabhiya, a question; whatsoever you wish in your mind that question I (will explain, and) put an end to (your doubt).' (517)

Then this came to the mind of Sabhiya, the Paribbajaka(ascetic): 'It is marvellous, it is wonderful indeed, the reception which I did not get from other Samanas(monks) and Brahmanas(priests) has been given me by Gotama(Buddha),' so saying he glad, rejoicing, delighted, and highly elated asked Bhagava(Lord Buddha) a question: 4. 'What should a man (necessarily) have obtained that people may call him a Bhikkhu(Monk)?'--so said Sabhiya,--'how may they call him compassionate, and how subdued? how can he be called enlightened (buddha)? Asked (about this) do you, Bhagava(Lord Buddha), explain it to me.' (518)

5. 'He who by the path he has himself made, O Sabhiya,'--so said Bhagava(Lord Buddha) ,--'has attained to perfect happiness, who has conquered doubt, who lives after having left behind both gain and goods, who has destroyed rebirth, he is a Bhikkhu(Monk). (519)

6. 'Always resigned and attentive, he will not hurt any one in all the world, the Samana (monk) who has crossed the stream (of existence, and is) untroubled; for whom there are no desires (ussada), he is compassionate. (520)

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. (521)

8. 'Whosoever, after having considered all epocs of times (kappa), the world cycle (samsara), both the vanishing and re-appearance (of beings, rebirths), is free from defilement, free from sin, is pure, and has obtained destruction of rebirth, him they call enlightened (buddha).' (522)

Then Sabhiya, the Paribbajaka(ascetic), having approved of and rejoiced at the words of Bhagava(Lord Buddha), glad, rejoicing, delighted, highly elated, asked Bhagava(Lord Buddha) 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(monk)? and how a Nahataka? how can he be called a Naga? Asked (about this) do you Bhagava(Lord Buddha) explain it to me.' (523)

10. 'He who, after removing all sins, O Sabhiya,'--so said Bhagava(Lord Buddha) ,--'is immaculate, well composed, firm-minded, perfect after crossing the Samsara(world cycle of rebirths), such an independent one is called a Bramana. (524)

11. 'He who is calm, having left behind good and evil, free from defilement, having understood this and the other world, and conquered rebirths and death, such a one is called a Samana(monk) by being so.' (525)

12. 'Whosoever, after having washed away all sins internally and externally in all the world, does not enter time (kappa) amongst gods and men who are subject to time, him they call a Nahataka (cleansed). (526)

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.' (527)

Then Sabhiya, the Paribbajaka(ascetic), having approved of and rejoiced at the words of Bhagava(Lord Buddha), glad, rejoicing, delighted, highly elated, further asked Bhagava(Lord Buddha) 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(saint)? Asked (about this) do you Bhagava(Lord Buddha) explain it to me.' (528)

15. 'He who, after examining all regions, O Sabhiya,'--so said Bhagava(Lord Buddha) ,--'the divine and the human, and Brahma's(Archangel'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. (529)

16. 'He who, after examining all treasures, the divine and the human, and Brahma's(Archangel's) treasure, is delivered from the radical bond of all treasures, such a one is called a Kusala (happy) by being so. (530)

17. 'He who, after examining both kinds of senses, internally and externally, is endowed with a clear panna(direct experiential understanding) and has conquered evil and good (kanhasukka), such a one is called a Pandita (wise) by being so. (531)

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).' (532)

Then Sabhiya, the Paribbajaka(ascetic), having approved of and rejoiced at the words of Bhagava(Lord Buddha), glad, rejoicing, delighted, highly elated, further asked Bhagava(Lord Buddha) a question: 19. 'What should one (necessarily) have obtained that people may call him Vedagu?'--so said Sabhiya,--'and how (may they call him) Anuvidita? and how Viriyavat? How does one become Aganiya? Asked (about this) do you, O Bhagava(Lord Buddha), explain it to me.' (533)

20. 'He who, having conquered all sensations, O Sabhiya,'--so said Bhagava(Lord Buddha) ,--'which are (known) to Samanas(monks) and to Bramanas(priests), is free from passion for all sensations, he is Vedagu (having passed sensation) after conquering all sensation. (534)

21. 'He who, having seen the delusion of name and form, 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. (535)

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 Dhira ( = viriyavat, firm) by being so. (536)

23. 'He whose bonds are cut off internally and externally, the root of ties, who is delivered from the radical bond of all ties, such a one is called Aganiya (high-bred) by being so.' (537)

Then Sabhiya, the Paribbajaka(ascetic), having approved of and rejoiced at the words of Bhagava(Lord Buddha), glad, rejoicing, delighted, highly elated, further asked Bhagava(Lord Buddha) 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(ascetic)? Asked (about this) do you, O Bhagava(Lord Buddha), explain it to me.' (538)

25. 'Whosoever, after having heard and understood every Dhamma in the world, O Sabhiya,'--so said Bhagava(Lord Buddha) ,--'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). (539)

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). (540)

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). (541)

28. 'Whosoever abstains from the action that has a painful result, above and below and across and in the middle, who wanders with divine understanding, who has put an end to deceit, arrogance, cupidity and anger, name and form, him they call a Paribbajaka (a wandering mendicant,ascetic) who has attained the (highest) gain.' (542)

Then Sabhiya, the Paribbajaka(ascetic), having approved of and rejoiced at the words of Bhagava(Lord Buddha), glad, rejoicing, delighted, highly elated, having risen from his seat, and having put his upper robe upon one shoulder, bending his joined hands towards Bhagava(Lord Buddha) , praised Bhagava(Lord Buddha) face to face in appropriate stanzas: 29. 'Having conquered the three and sixty (philosophical) views referring to the disputations of the Samanas(monks), you have crossed over the darkness of the stream. (?) (543)

30. 'You have passed to the end of and beyond pain, you are a saint, perfectly enlightened, I consider you one that has destroyed his passions, you are glorious, thoughtful, of great panna(direct experiential understanding), O you who puts an end to pain, you have carried me across. (544)

31. 'Because you saw my longing, and carriedst me across my doubt, adoration be to you, O Muni(saint), who has attained the (highest) gain in the ways of wisdom; O you who are a true kinsman of the Adicchas, you are compassionate. (545)

32. 'The doubt I had before you has cleared away for me, O you clearly-seeing; surely you are a Muni(saint), perfectly enlightened, there is no obstacle for you. (546)

33. 'And all your troubles are scattered and cut off, you are calm, subdued, firm, truthful. (547)

34. 'All gods and both Narada and Pabbata rejoice at you, the chief of the sinless (naganaga), the great one, when you are speaking. (548)

35. 'Adoration be to you, O noble man, adoration be to you, O you best of men; in the world of men and gods there is no man equal to you. (549)

36. 'You are Buddha, you are the Master, you are the Muni(saint) that conquers Mara(deathlord); after having cut off desire you have crossed over and have carried across this generation. (550)

37. 'The elements of existence (upadhi) are overcome by you, the passions are destroyed by you, you are a lion, free from desire, you have left behind fear and terror. (551)

38. 'As a beautiful lotus does not adhere to the water, so you do not cling to good and evil, to either; stretch forth your feet, O Great One, Sabbiya worships the Master's (feet).' (552)

Then Sabhiya, the Paribbajaka(ascetic), stooping with his head to Bhagava(Lord Buddha) 's feet, said this to Bhagava(Lord Buddha) :

'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(Buddha) in manifold ways the Dhamma has been illustrated; I take refuge in the venerable Gotama(Buddha), in the Dhamma, and in the Assembly of Bhikkhus; I wish to receive the robe and the orders from the venerable Bhagava(Lord Buddha) .'

'He who, O Sabhiya, formerly belonging another creed (annatitthiyapubba), 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(Monk), (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(Monk).'

Sabhiya, the Paribbajaka(ascetic), received the robe and the orders from Bhagava(Lord Buddha), 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 righteous(dhamma) life for the sake of which men of noble family rightly forsake their houses to a houseless state. 'Rebirth has been destroyed, a righteous(dhamma) 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 arhats(fully enlightened).

Sabhiyasutta is ended.