Snp, part 32 · Pali Canon (Tipiṭaka) – English & Pāli · Verses Across
Buddhism · Sutta Pitaka · Minor Collection (Khuddaka)
Snp, part 32
With Sabhiya · Sabhiyasutta
EnglishEnglish
PāliPali
So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time the wanderer Sabhiya had been presented with several questions by a deity who was a former blood relation, saying: “Sabhiya, you should live the spiritual life with whatever ascetic or brahmin answers these questions.”
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, Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan. And he asked them those questions, but they were stumped by them. Displaying annoyance, hate, and bitterness, they questioned Sabhiya in return.
Atha kho sabhiyo paribbājako tassā devatāya santike te pañhe uggahetvā ye te samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ— pūraṇo kassapo makkhaligosālo ajito kesakambalo pakudho kaccāno sañcayo belaṭṭhaputto nigaṇṭho nāṭaputto— te upasaṅkamitvā te pañhe pucchati. Te sabhiyena paribbājakena pañhe puṭṭhā na sampāyanti; asampāyantā kopañca dosañca appaccayañca pātukaronti. Api ca sabhiyaṁyeva paribbājakaṁ paṭipucchanti.
Then Sabhiya thought, “Those famous ascetics and brahmins were stumped by my questions. Displaying annoyance, hate, and bitterness, they questioned me in return on that matter. Why don’t I return to a lesser life so I can enjoy sensual pleasures?”
Atha kho sabhiyassa paribbājakassa etadahosi: “ye kho te bhonto samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ— pūraṇo kassapo …pe… nigaṇṭho nāṭaputto— te mayā pañhe puṭṭhā na sampāyanti, asampāyantā kopañca dosañca appaccayañca pātukaronti; api ca maññevettha paṭipucchanti. Yannūnāhaṁ hīnāyāvattitvā kāme paribhuñjeyyan”ti.
Then Sabhiya thought, “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. Why don’t I ask him these questions?”
Atha kho sabhiyassa paribbājakassa etadahosi: “ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā ime pañhe puccheyyan”ti.
Then he thought, “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 Pūraṇa Kassapa and the rest— were stumped by my questions. They displayed annoyance, hate, and bitterness, and even questioned me in return. How can the ascetic Gotama possibly answer my questions, since he is so young in age and newly gone forth?”
Atha kho sabhiyassa paribbājakassa etadahosi: “yepi kho te bhonto samaṇabrāhmaṇā jiṇṇā vuḍḍhā mahallakā addhagatā vayoanuppattā therā rattaññū cirapabbajitā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ— pūraṇo kassapo …pe… nigaṇṭho nāṭaputto— tepi mayā pañhe puṭṭhā na sampāyanti, asampāyantā kopañca dosañca appaccayañca pātukaronti, api ca maññevettha paṭipucchanti; kiṁ pana me samaṇo gotamo ime pañhe puṭṭho byākarissati. Samaṇo hi gotamo daharo ceva jātiyā, navo ca pabbajjāyā”ti.
Then he thought, “An ascetic should not be looked down upon or disparaged because they are young. Though young, the ascetic Gotama has great psychic power and might. Why don’t I ask him these questions?”
Atha kho sabhiyassa paribbājakassa etadahosi: “samaṇo kho daharoti na uññātabbo na paribhotabbo. Daharopi cesa samaṇo gotamo mahiddhiko hoti mahānubhāvo, yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā ime pañhe puccheyyan”ti.
Then Sabhiya set out for Rājagaha. 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. When the greetings and polite conversation were over, he sat down to one side, and addressed the Buddha in verse:
“I’ve come full of doubts and uncertainties,” said Sabhiya, “wishing to ask some questions. Please solve them for me. Answer my questions in turn, in accordance with the truth.”
“You have come from afar, Sabhiya,” said the Buddha, “wishing to ask some questions. I shall solve them for you, answering your questions in turn, in accordance with the truth.
Then Sabhiya thought, “Oh lord, how incredible, how amazing! Where those other ascetics and brahmins didn’t even give me a chance, the Buddha has invited me.” Uplifted and elated, full of rapture and happiness, he asked this question.
“What must one attain to be called a mendicant?” said Sabhiya, “How is one ‘gentle’, how said to be ‘tamed’? How is one declared to be ‘awakened’? May the Buddha please answer my question.”
“When by the path they have walked themselves,” said the Buddha to Sabhiya, “they reach extinguishment, with doubt overcome; giving up desire for existence or nonexistence, their journey complete, their rebirths ended: that is a mendicant.
Equanimous toward everything, mindful, they don’t harm anyone in the world. An ascetic who has crossed over, unclouded, who has no pretensions, is gentle.
Sabbattha upekkhako satimā, Na so hiṁsati kañci sabbaloke; Tiṇṇo samaṇo anāvilo, Ussadā yassa na santi sorato so.
Their faculties have been developed inside and out in the whole world. Having pierced through this world and the next, tamed, they await their time.
Yassindriyāni bhāvitāni, Ajjhattaṁ bahiddhā ca sabbaloke; Nibbijjha imaṁ parañca lokaṁ, Kālaṁ kaṅkhati bhāvito sa danto.
They have examined the eons in their entirety, and both sides of transmigration—passing away and rebirth. Rid of dust, unblemished, purified: the one they call ‘awakened’ has attained the end of rebirth.”
“What must one attain to be called ‘brahmin’?” said Sabhiya. “Why is one an ‘ascetic’, and how a ‘bathed initiate’? How is one declared to be a ‘giant’? May the Buddha please answer my question.”
“Having banished all bad things,” said the Buddha to Sabhiya, “immaculate, well-composed, steadfast, consummate, they’ve left transmigration behind: unattached, one such is called ‘brahmin’.
“Bāhitvā sabbapāpakāni, (sabhiyāti bhagavā) Vimalo sādhusamāhito ṭhitatto; Saṁsāramaticca kevalī so, Asito tādi pavuccate sa brahmā.
An assuaged one who has given up good and evil, stainless, understanding this world and the next, gone beyond rebirth and death: one such is rightly called ‘ascetic’.
Having washed off all bad things inside and out in the whole world, among gods and humans bound to creations, the one they call ‘washed’ does not return to creation.
“Who is a ‘field-victor’ according to the Buddhas?” said Sabhiya, “Why is one ‘skillful’, and how ‘an astute scholar’? How is one declared to be a ‘sage’? May the Buddha please answer my question.”
“They are victors on the fields of deeds in their entirety,” said the Buddha to Sabhiya, “the fields of gods, humans, and divinities; released from the root bondage to all fields: one such is rightly called ‘field-victor’.
They have examined the coffers in their entirety, the coffers of gods, humans, and divinities; released from the root bondage to all coffers: one such is rightly called ‘skillful’.
They have examined whiteness both inside and out; understanding purity, they have left dark and bright behind: one such is rightly called ‘an astute scholar’.
Dubhayāni viceyya paṇḍarāni, Ajjhattaṁ bahiddhā ca suddhipañño; Kaṇhaṁ sukkaṁ upātivatto, Paṇḍito tādi pavuccate tathattā.
Understanding the nature of the bad and the good inside and out in the whole world; one worthy of honor by gods and humans, who has escaped from the net and the chain: that is a sage.”
Asatañca satañca ñatvā dhammaṁ, Ajjhattaṁ bahiddhā ca sabbaloke; Devamanussehi pūjanīyo, Saṅgaṁ jālamaticca so munī”ti.
“What must one attain to be called ‘knowledge master’?” said Sabhiya, “Why is one ‘studied’, and how is one ‘heroic’? How to gain the name ‘thoroughbred’? May the Buddha please answer my question.”
“They have examined knowledges in their entirety,” said the Buddha to Sabhiya, “those that are current among ascetics and brahmins; rid of greed for all feelings, having left all knowledges behind: that is a knowledge master.
Having studied proliferation and name & form inside and out—the root of disease; released from the root bondage to all disease: one such is rightly called ‘studied’.
Anuvicca papañcanāmarūpaṁ, Ajjhattaṁ bahiddhā ca rogamūlaṁ; Sabbarogamūlabandhanā pamutto, Anuvidito tādi pavuccate tathattā.
Refraining from all evil here, heroic, he escapes from the suffering of hell; he is heroic and energetic: one such is rightly called ‘hero’.
Virato idha sabbapāpakehi, Nirayadukkhaṁ aticca viriyavāso; So vīriyavā padhānavā, Dhīro tādi pavuccate tathattā.
Whoever’s bonds are cut, the root of clinging inside and out; released from the root bondage to all clinging: one such is rightly called ‘thoroughbred’.”
Yassassu lunāni bandhanāni, Ajjhattaṁ bahiddhā ca saṅgamūlaṁ; Sabbasaṅgamūlabandhanā pamutto, Ājāniyo tādi pavuccate tathattā”ti.
“What must one attain to be called ‘scholar’?” said Sabhiya, “Why is one ‘noble’, and how is one ‘well conducted’? How to gain the name ‘wanderer’? May the Buddha please answer my question.”
“One who has learned every teaching,” said the Buddha to Sabhiya, “and has known for themselves what in the world is blameworthy and blameless; a vanquisher, decided, liberated, untroubled everywhere: they call them ‘scholar’.
Having cut off defilements and clingings, being wise, they enter no womb. They’ve cast aside the bog of the three perceptions, the one they call ‘noble’ does not return to creation.
Chetvā āsavāni ālayāni, Vidvā so na upeti gabbhaseyyaṁ; Saññaṁ tividhaṁ panujja paṅkaṁ, Kappaṁ neti tamāhu ariyoti.
One here who is accomplished and skillful in all forms of good conduct; always understanding the teaching, everywhere not stuck, freed in mind, who has no aversion: they are ‘well-conducted’.
Yo idha caraṇesu pattipatto, Kusalo sabbadā ājānāti dhammaṁ; Sabbattha na sajjati vimuttacitto, Paṭighā yassa na santi caraṇavā so.
They wander full of wisdom, having banished any deed that results in suffering, deceit and conceit, as well as greed and anger, above, below, all round, between. They have made a limit on name and form; the one they call a ‘wanderer’ has reached their destination.”
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:
“O one of vast wisdom, there are three and sixty opinions based on the doctrines of ascetics: they are expressions of perception, based on perception. Having dispelled them all, you passed over the dark flood.
“Yāni ca tīṇi yāni ca saṭṭhi, Samaṇappavādasitāni bhūripañña; Saññakkharasaññanissitāni, Osaraṇāni vineyya oghatamagā.
You have gone to the end, gone beyond suffering, you are perfected, a fully awakened Buddha; I think you have ended defilements. Brilliant, thoughtful, abounding in wisdom, ender of suffering—you brought me across!
When you understood my uncertainty, you brought me beyond doubt—homage to you! A sage, accomplished in the ways of sagacity, you are gentle, not hardhearted, O Kinsman of the Sun.
Yaṁ me kaṅkhitamaññāsi, Vicikicchā maṁ tārayi namo te; Muni monapathesu pattipatta, Akhila ādiccabandhu soratosi.
Any doubts that I once had, you have answered for me, O Clear-eyed One. Clearly you are a sage, an Awakened One, there are no hindrances in you.
Yā me kaṅkhā pure āsi, Taṁ me byākāsi cakkhumā; Addhā munīsi sambuddho, Natthi nīvaraṇā tava.
All your distress is blown away and mown down. Cooled, tamed, steadfast: truth is your strength.
Upāyāsā ca te sabbe, Viddhastā vinaḷīkatā; Sītibhūto damappatto, Dhitimā saccanikkamo.
O giant among giants, O great hero, when you are speaking all the gods rejoice, including both Nārada and Pabbata.
Tassa te nāganāgassa, Mahāvīrassa bhāsato; Sabbe devānumodanti, Ubho nāradapabbatā.
Homage to you, O thoroughbred! Homage to you, supreme among men! In the world with its gods, you have no rival.
Namo te purisājañña, Namo te purisuttama; Sadevakasmiṁ lokasmiṁ, Natthi te paṭipuggalo.
You are the Buddha, you are the Teacher, you are the sage who has overcome Māra; you have cut off the underlying tendencies, you’ve crossed over, and you bring humanity across.
You have transcended attachments, your defilements are shattered; you are a lion free of grasping, with fear and dread given up.
Upadhī te samatikkantā, Āsavā te padālitā; Sīhosi anupādāno, Pahīnabhayabheravo.
Like a graceful lotus to which water does not stick, so both good and evil do not stick to you. Stretch out your feet, great hero: Sabhiya bows to the Teacher.”
Puṇḍarīkaṁ yathā vaggu, Toye na upalimpati; Evaṁ puññe ca pāpe ca, Ubhaye tvaṁ na limpasi; Pāde vīra pasārehi, Sabhiyo vandati satthuno”ti.
Then the wanderer Sabhiya bowed with his head to the Buddha’s feet and said, “Excellent, sir! Excellent! … I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“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. However, I recognize individual differences in this matter.”
“Yo kho, sabhiya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati; catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. 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.” And the wanderer Sabhiya received the going forth, the ordination in the Buddha’s presence. And Venerable Sabhiya became one of the perfected.
