Sutta Nipata Chapter 3: The Great Chapter
3:6 Sabhiya
3:6 Sabhiya
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now on that occasion a deity who had formerly been a blood relation of the wanderer Sabhiya had briefly recited a number of questions to him, saying: “You should lead the spiritual life, Sabhiya, under the ascetic or brahmin who answers these questions for you.”
Then, having learned those questions from the deity, the wanderer Sabhiya approached those ascetics and brahmins who were leaders of sanghas, leaders of groups, teachers of groups, well known and famous, ford-makers, [92] considered holy by many people;
that is, Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambali, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Nigaṇṭha Nātaputta. He asked them those questions, but they did not reply. Not only did they fail to reply, but they displayed irritation, hatred, and displeasure, and they even questioned the wanderer Sabhiya himself.
Then it occurred to the wanderer Sabhiya: “Now these worthy ascetics and brahmins are leaders of sanghas, leaders of groups, teachers of groups, well known and famous, ford-makers, considered holy by many people; that is, Pūraṇa Kassapa . . . the Nigaṇṭha Nātaputta. When I asked them those questions, they did not reply. Not only did they fail to reply, but they displayed irritation, hatred, and displeasure, and even questioned me about them.
Let me now revert to the lower life and enjoy sensual pleasures.”
Then it occurred to the wanderer Sabhiya: “Now this ascetic Gotama, too, is the leader of a saṅgha, the leader of a group, the teacher of a group, well known and famous, a ford-maker, considered holy by many people. Let me approach the ascetic Gotama and ask him these questions.”
But it then occurred to him: “Those worthy ascetics and brahmins who are leaders of sanghas, leaders of groups, teachers of groups, well known and famous, ford-makers, considered holy by many people, are old, aged, mature, advanced in life, come to the last stage; they are elders, of long-standing, who have long gone forth; that is, Pūraṇa Kassapa . . . [93] . . . the Nigaṇṭha Nātaputta. Yet when I asked them those questions, they did not reply. Not only did they fail to reply, but they displayed irritation, hatred, and displeasure, and even questioned me about them.
How then could the ascetic Gotama reply to those questions, when he is young in years and just newly gone forth?”
But it then occurred to him: “An ascetic should not be belittled or disparaged just because he is young. For even if an ascetic is young, he might be powerful and mighty. Let me then approach the ascetic Gotama and ask him these questions.”
Then the wanderer Sabhiya set out on tour in the direction of Rājagaha. Wandering on tour, in stages he arrived at Rājagaha, at the Bamboo Grove, the squirrels’ feeding ground, and approached the Blessed One. He exchanged greetings with the Blessed One, and when they had concluded their greetings and cordial talk, he sat down at one side and addressed the Blessed One in verse:
(Said Sabhiya)
510“Perplexed and full of doubt,
I’ve come desiring to ask questions.
Please put an end to them for me.
Being asked questions by me in sequence,
answer me in accordance with the Dhamma.” Ee prints these lines (and the parallel lines in the next verse) as prose, but Norman proposes that they “can be taken as Śloka meter, with resolution of the sixth syllable in pāda d and of the first syllable in pāda e” (GD 255–56). Hence I include them in the verses. (1) [94]
(Sabhiya,” said the Blessed One)
511“You have come from afar,
desiring to ask questions.
I will put an end to them for you.
Being asked questions by you in sequence,
I’ll answer you in accordance with the Dhamma. (2)
512“Ask me, Sabhiya, your questions,
whatever you wish in your mind.
For you I will put an end
to each of those questions.” (3)
Then it occurred to the wanderer Sabhiya: “It is indeed wonderful! It is astounding! The other ascetics and brahmins did not even give me permission, but I have been given permission by the ascetic Gotama.” Then pleased, jubilant, elated, full of rapture and joy, he asked the Blessed One a question:
(Said Sabhiya)
513“What has he attained, the one they call a bhikkhu?
In what way is one gentle, and how do they call one tamed?
How is one said to be enlightened?
When asked by me, Blessed One, please answer.” (4) [95]
(Sabhiya,” said the Blessed One)
514“When by the path practiced by oneself,
one has attained nibbāna, crossed over doubt,
abandoned nonexistence and existence,
lived [the spiritual life],
finished with renewed existence: he is a bhikkhu. (5)
515“Equanimous toward everything, mindful,
one who does not injure anyone in all the world,
an ascetic who has crossed over, unsullied,
for whom there are no swellings: he is gentle. (6)
516“One whose faculties have been developed,
internally and externally, in all the world,
having pierced through this world and the next,
one developed who awaits the time: he is tamed. (7)
517“Having examined all mental constructs,
[and] saṃsāra, both passing away and rebirth,
rid of dust, unblemished, purified,
one who has attained the destruction of birth:
they call him enlightened.” (8)
Then, having delighted and rejoiced in the Blessed One’s statement, being pleased, jubilant, elated, full of rapture and joy, the wanderer Sabhiya asked the Blessed One a further question:
(Said Sabhiya)
518“What has he attained, the one they call a brahmin?
In what way is one an ascetic, and how is one bathed? [96]
How is one said to be a nāga?
When asked by me, Blessed One, please answer.” (9)
(Sabhiya,” said the Blessed One)
519“Having expelled all types of evil,
he is stainless, well concentrated,Norman suggests taking sādhu and samāhito separately (GD 258), but since Pj II explains them jointly with a single comment, I take sādhusamāhito as a compound. inwardly firm;
having gone beyond saṃsāra, consummate,
unattached, such a one is called a brahmin.I read with Be sa brahmā. Ce omits sa and Ee puts it in brackets, but Norman points out that the meter requires it. Pj II identifies brahmā here with brāhmaṇo, and thus I use “brahmin” to maintain consistency between the question and the answer. (10)
520“One who is peaceful, having abandoned merit and evil,
dustless, having understood this world and the next;
who has transcended birth and death,
such a one is truthfully called an ascetic. (11)
521“Having washed away all types of evil,
internally and externally in all the world,
among devas and humans given to mental construction
he does not enter upon mental constructs:
they call him one who is ritually bathed. (12)
522“One who does not commit any crime in the world,
having discarded all yokes and bondages,
who is not tied down anywhere, liberated:
such a one is truthfully called a nāga.” (13)
Then . . . the wanderer Sabhiya asked the Blessed One a further question:
(Said Sabhiya)
523“Whom do the buddhas call a field-knower?
In what way is one skillful, and how is one wise? [97]
How is one called a muni?
When asked by me, Blessed One, please answer.” (14)
(Sabhiya,” said the Blessed One)
524“Having examined all the fields,
the celestial, the human, and the brahma field,
freed from the bondage that is the root of all fields,
such a one is truthfully called a field-knower. (15)
525“Having examined all stores,
the celestial, the human, and the brahma store,
freed from bondage that is the root of all stores,
such a one is truthfully said to be skillful. (16)
526“Having examined both translucencies,
internal and external, wise about purity,All three editions read suddhipañño, as does the lemma in Pj II (Be). The lemma in Pj II (Ce and Ee) has suddhapañño, “one of pure wisdom.”
who has transcended the dark and bright,
such a one is truthfully said to be a pundit. (17)
527“Having known the nature of the bad and good,
internally and externally, in all the world,
having escaped the tie and the net, he is a muni
worthy of veneration by devas and humans.” (18)
Then . . . the wanderer Sabhiya asked the Blessed One a further question: [98]
(Said Sabhiya)
528“Having attained what do they call one a Veda-master?
In what way is one cognizant, and how is one heroic?
How does one get to be called a thoroughbred?
When asked by me, Blessed One, please answer.” (19)
(Sabhiya,” said the Blessed One)
529“Having examined all the Vedas,
those that exist among ascetics and brahmins,
one rid of lust for all feelings,
having transcended all Vedas, is a Veda-master. (20)
530“Having known proliferation [and] name-and-form,
internally and externally, as the root of illness,
freed from bondage, the root of all illness,
such a one is truthfully said to be cognizant. (21)
531“One who has abstained from all evils here,
having transcended the suffering of hell,
an abode of energy,Following the gloss in Pj II, I read the compound viriyavāso. Norman and Jayawickrama have both adopted this reading. heroic, keen in striving,
such a one is truthfully said to be a hero.All three editions of both text and Pj II read dhīro, but I accept Norman’s proposal (at GD 262) that we read vīro, “hero,” which matches the question and the theme of the verse. (22)
532“One whose bonds have been cut off,
internally and externally, the root of ties,
freed from bondage, the root of all ties,
such a one is truthfully called a thoroughbred.” (23)
Then . . . the wanderer Sabhiya asked the Blessed One a further question:
(Said Sabhiya)
533“Having attained what do they call one a learned scholar? [99]
In what way is one noble and how well conducted?
How does one get to be called a wanderer?
When asked by me, Blessed One, please answer.” (24)
(Sabhiya,” said the Blessed One)
534“Having learned and directly known all phenomena in the world,
whatever there is, blameworthy and blameless,
a conqueror, rid of perplexity, liberated,
untroubled everywhere: they call him ‘a learned scholar.’ (25)
535“Having cut off influxes and attachments,
that wise one does not return to the bed of the womb.
Having dispelled the threefold perception [and] the mire,
he does not enter upon mental constructs:
they call him ‘a noble one.’ (26)
536“One here accomplished in good types of conduct,
always skillful, who has understoodReadings vary here: Ce ājāni and Ee ajāni are both aorists, while Be ājānāti is present indicative. Norman does not have a note on these variants. All three editions of Pj II have ājānāti, but an aorist works better. the Dhamma;
one not tied down anywhere, liberated,
for whom there are no aversions, is well conducted. (27)
537“Whatever kamma there is that ripens in suffering,
above, below, or across in the middle,I read with Be uddhamadho tiriyañvāpi majjhe. Ce and Ee have cāpi for vāpi, but all three editions of Pj II read vāpi in the lemma.
having avoided it,I read with Ee parivajjayitā, which corresponds to parivarjayitvā at Mvu III 400,13. Both Ce and Be have paribbājayitvā, “having banished,” the reading adopted by Pj II. a practitioner of full understanding,
one terminates hypocrisy and conceit,
greed and anger, and name-and-form:
they call that accomplished one a wanderer.” (28)
Then, having delighted and rejoiced in the Blessed One’s statement, being pleased, jubilant, elated, [100] full of rapture and joy, the wanderer Sabhiya rose from his seat, arranged his upper robe over one shoulder, reverentially saluted the Blessed One, and extolled the Blessed One to his face with suitable verses:
538“There are sixty-three approaches
based on the proclamations of ascetics,
O you of broad wisdom,
based on perception and perceptual labels,
which having removed, you went over the dark flood.Oghatam, as Norman points out (GD 264), is a contraction of oghatamaṃ. (29)
539“You have reached the end, gone beyond suffering;
you are an arahant, perfectly enlightened;
I think you are one whose influxes are destroyed.
Luminous, intelligent, abounding in wisdom,
end-maker of suffering, you led me across. (30)
540“When you understood my perplexity,
you led me across doubt: homage to you!
O muni, accomplished in the ways of munihood,
not barren, Kinsman of the Sun, you are gentle. (31) [101]
541“Where previously I was full of perplexity,
you answered me, One with Vision!
Surely, you are a muni, an enlightened one:
for you there are no hindrances. (32)
542“And for you all states of anguish
have been dispersed and cleared away.
You have become cool, you are tamed,
steadfast, with truth as your endeavor. (33)
543“When, O nāga, you, the nāga,Both Be and Ee print nāganāgassa, without hiatus, but I follow Ce, which has nāga nāgassa, supported by Pj II. Different orthographies suggest different renderings. If printed nāganāgassa, without hiatus (as in Be and Ee), the expression would be interpreted as a compound meaning “the nāga of nāgas,” which is Norman’s rendering. But Pj II’s explanation calls for a hiatus to be inserted, yielding two words, nāga nāgassa, the orthography in Ce. On this reading, nāga is a vocative directly addressed to the Buddha, while nāgassa should be connected with tassa te . . . bhāsato, as part of the genitive absolute. I have translated on this second interpretation.
the great hero, are speaking,
all the devas rejoice [in your teaching],I add this phrase on the authority of Pj II, which says: dhammadesanan ti pāṭhaseso.
including both Nārada and Pabbata. (34)
544“Homage to you, thoroughbred of men!
Homage to you, supreme among men!
In this world together with its devas
you have no counterpart. (35)
545“You are the Buddha, you are the Teacher,
you are the muni, the conqueror of Māra.
Having cut off the latent tendencies,
crossed over, you lead this population across. (36)
546“You have transcended the acquisitions;
you have sundered the influxes.
You are a lion, without clinging,
you have abandoned fear and dread. (37)
547“Just as a lovely white lotus
is not tainted by the water,
so too you are not tainted
either by merit or by evil.
Extend your feet, O hero:
Sabhiya pays homage to the Teacher.” (38)
Then the wanderer Sabhiya, having prostrated himself with his head at the Blessed One’s feet, said to the Blessed One: “Excellent, Bhante! . . . I go for refuge to the Blessed One, to the Dhamma, and to the Sangha of bhikkhus. May I, Bhante, receive the going forth under the Blessed One, may I receive [102] full ordination.”
“Sabhiya, one formerly belonging to another sect who desires the going forth and full ordination in this Dhamma and discipline lives on probation for four months. At the end of the four months, if the bhikkhus are satisfied with him, they give him the going forth and full ordination as a bhikkhu. But individual differences are recognized by me.”
“If, Bhante, one formerly belonging to another sect who desires the going forth and full ordination in this Dhamma and discipline lives on probation for four months, and if at the end of the four months the bhikkhus, being satisfied with him, give him the going forth and full ordination as a bhikkhu, then I will live on probation for four years. At the end of the four years, if the bhikkhus are satisfied with me, let them give me the going forth and full ordination as a bhikkhu.”
Then the wanderer Sabhiya received the going forth under the Blessed One, he received full ordination . . . [as at I,4] . . . And the Venerable Sabhiya became one of the arahants.
Sabhiyasutta
Evaṁ me sutaṁ:. Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sabhiyassa paribbājakassa purāṇasālohitāya devatāya pañhā uddiṭṭhā honti: "yo te, sabhiya, samaṇo vā brāhmaṇo vā ime pañhe puṭṭho byākaroti tassa santike brahmacariyaṁ careyyāsī"ti.
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.
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.
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.
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.
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.
Atha kho sabhiyo paribbājako yena rājagahaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena rājagahaṁ veḷuvanaṁ kalandakanivāpo, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sabhiyo paribbājako bhagavantaṁ gāthāya ajjhabhāsi –
(iti sabhiyo):
510"Kaṅkhī vecikicchī āgamaṁ,
Pañhe pucchituṁ abhikaṅkhamāno;
Tesantakaro bhavāhi pañhe me puṭṭho,
Anupubbaṁ anudhammaṁ byākarohi me".
(iti bhagavā):
511 "Dūrato āgatosi sabhiya,
Pañhe pucchituṁ abhikaṅkhamāno;
Tesantakaro bhavāmi pañhe te puṭṭho,
Anupubbaṁ anudhammaṁ byākaromi te.
512
Puccha maṁ sabhiya pañhaṁ,
Yaṁ kiñci manasicchasi;
Tassa tasseva pañhassa,
Ahaṁ antaṁ karomi te"ti.
Atha kho sabhiyassa paribbājakassa etadahosi: "acchariyaṁ vata bho, abbhutaṁ vata bho. Yaṁ vatāhaṁ aññesu samaṇabrāhmaṇesu okāsakammamattampi nālatthaṁ taṁ me idaṁ samaṇena gotamena okāsakammaṁ katan"ti. Attamano pamudito udaggo pītisomanassajāto bhagavantaṁ pañhaṁ apucchi –
(iti sabhiyo):
513 "Kiṁpattinamāhu bhikkhunaṁ,
Sorataṁ kena kathañca dantamāhu;
Buddhoti kathaṁ pavuccati,
Puṭṭho me bhagavā byākarohi".
(sabhiyāti bhagavā):
514 "Pajjena katena attanā,
Parinibbānagato vitiṇṇakaṅkho;
Vibhavañca bhavañca vippahāya,
Vusitavā khīṇapunabbhavo sa bhikkhu.
515
Sabbattha upekkhako satimā,
Na so hiṁsati kañci sabbaloke;
Tiṇṇo samaṇo anāvilo,
Ussadā yassa na santi sorato so.
516
Yassindriyāni bhāvitāni,
Ajjhattaṁ bahiddhā ca sabbaloke;
Nibbijjha imaṁ parañca lokaṁ,
Kālaṁ kaṅkhati bhāvito sa danto.
517
Kappāni viceyya kevalāni,
Saṁsāraṁ dubhayaṁ cutūpapātaṁ;
Vigatarajamanaṅgaṇaṁ visuddhaṁ,
Pattaṁ jātikhayaṁ tamāhu buddhan"ti.
Atha kho sabhiyo paribbājako bhagavato bhāsitaṁ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto bhagavantaṁ uttariṁ pañhaṁ apucchi –
(iti sabhiyo):
518 "Kiṁpattinamāhu brāhmaṇaṁ,
Samaṇaṁ kena kathañca nhātakoti;
Nāgoti kathaṁ pavuccati,
Puṭṭho me bhagavā byākarohi".
(sabhiyāti bhagavā):
519 "Bāhitvā sabbapāpakāni,
Vimalo sādhusamāhito ṭhitatto;
Saṁsāramaticca kevalī so,
Asito tādi pavuccate sa brahmā.
520
Samitāvi pahāya puññapāpaṁ,
Virajo ñatvā imaṁ parañca lokaṁ;
Jātimaraṇaṁ upātivatto,
Samaṇo tādi pavuccate tathattā.
521
Ninhāya sabbapāpakāni,
Ajjhattaṁ bahiddhā ca sabbaloke;
Devamanussesu kappiyesu,
Kappaṁ neti tamāhu nhātakoti.
522
Āguṁ na karoti kiñci loke,
Sabbasaṁyoge visajja bandhanāni;
Sabbattha na sajjatī vimutto,
Nāgo tādi pavuccate tathattā"ti.
Atha kho sabhiyo paribbājako … pe … bhagavantaṁ uttariṁ pañhaṁ apucchi –
(iti sabhiyo):
523 "Kaṁ khettajinaṁ vadanti buddhā,
Kusalaṁ kena kathañca paṇḍitoti;
Muni nāma kathaṁ pavuccati,
Puṭṭho me bhagavā byākarohi".
(sabhiyāti bhagavā):
524 "Khettāni viceyya kevalāni,
Dibbaṁ mānusakañca brahmakhettaṁ;
Sabbakhettamūlabandhanā pamutto,
Khettajino tādi pavuccate tathattā.
525
Kosāni viceyya kevalāni,
Dibbaṁ mānusakañca brahmakosaṁ;
Sabbakosamūlabandhanā pamutto,
Kusalo tādi pavuccate tathattā.
526
Dubhayāni viceyya paṇḍarāni,
Ajjhattaṁ bahiddhā ca suddhipañño;
Kaṇhaṁ sukkaṁ upātivatto,
Paṇḍito tādi pavuccate tathattā.
527
Asatañca satañca ñatvā dhammaṁ,
Ajjhattaṁ bahiddhā ca sabbaloke;
Devamanussehi pūjanīyo,
Saṅgaṁ jālamaticca so munī"ti.
Atha kho sabhiyo paribbājako … pe … bhagavantaṁ uttariṁ pañhaṁ apucchi –
(iti sabhiyo):
528 "Kiṁpattinamāhu vedaguṁ,
Anuviditaṁ kena kathañca viriyavāti;
Ājāniyo kinti nāma hoti,
Puṭṭho me bhagavā byākarohi".
(sabhiyāti bhagavā):
529 "Vedāni viceyya kevalāni,
Samaṇānaṁ yānidhatthi brāhmaṇānaṁ;
Sabbavedanāsu vītarāgo,
Sabbaṁ vedamaticca vedagū so.
530
Anuvicca papañcanāmarūpaṁ,
Ajjhattaṁ bahiddhā ca rogamūlaṁ;
Sabbarogamūlabandhanā pamutto,
Anuvidito tādi pavuccate tathattā.
531
Virato idha sabbapāpakehi,
Nirayadukkhaṁ aticca viriyavāso;
So vīriyavā padhānavā,
Dhīro tādi pavuccate tathattā.
532
Yassassu lunāni bandhanāni,
Ajjhattaṁ bahiddhā ca saṅgamūlaṁ;
Sabbasaṅgamūlabandhanā pamutto,
Ājāniyo tādi pavuccate tathattā"ti.
Atha kho sabhiyo paribbājako … pe … bhagavantaṁ uttariṁ pañhaṁ apucchi –
(iti sabhiyo):
533 "Kiṁpattinamāhu sottiyaṁ,
Ariyaṁ kena kathañca caraṇavāti;
Paribbājako kinti nāma hoti,
Puṭṭho me bhagavā byākarohi".
(sabhiyāti bhagavā):
534 "Sutvā sabbadhammaṁ abhiññāya loke,
Sāvajjānavajjaṁ yadatthi kiñci;
Abhibhuṁ akathaṅkathiṁ vimuttaṁ,
Anighaṁ sabbadhimāhu sottiyoti.
535
Chetvā āsavāni ālayāni,
Vidvā so na upeti gabbhaseyyaṁ;
Saññaṁ tividhaṁ panujja paṅkaṁ,
Kappaṁ neti tamāhu ariyoti.
536
Yo idha caraṇesu pattipatto,
Kusalo sabbadā ājānāti dhammaṁ;
Sabbattha na sajjati vimuttacitto,
Paṭighā yassa na santi caraṇavā so.
537
Dukkhavepakkaṁ yadatthi kammaṁ,
Uddhamadho tiriyaṁ vāpi majjhe;
Paribbājayitvā pariññacārī,
Māyaṁ mānamathopi lobhakodhaṁ;
Pariyantamakāsi nāmarūpaṁ,
Taṁ paribbājakamāhu pattipattan"ti.
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:
538
"Yāni ca tīṇi yāni ca saṭṭhi,
Samaṇappavādasitāni bhūripañña;
Saññakkharasaññanissitāni,
Osaraṇāni vineyya oghatamagā.
539
Antagūsi pāragū dukkhassa,
Arahāsi sammāsambuddho khīṇāsavaṁ taṁ maññe;
Jutimā mutimā pahūtapañño,
Dukkhassantakara atāresi maṁ.
540
Yaṁ me kaṅkhītamaññāsi,
Vicikicchā maṁ tārayi namo te;
Muni monapathesu pattipatta,
Akhila ādiccabandhu soratosi.
541
Yā me kaṅkhā pure āsi,
Taṁ me byākāsi cakkhumā;
Addhā munīsi sambuddho,
Natthi nīvaraṇā tava.
542
Upāyāsā ca te sabbe,
Viddhastā vinaḷīkatā;
Sītibhūto damappatto,
Dhitimā saccanikkamo.
543
Tassa te nāganāgassa,
Mahāvīrassa bhāsato;
Sabbe devānumodanti,
Ubho nāradapabbatā.
544
Namo te purisājañña,
Namo te purisuttama;
Sadevakasmiṁ lokasmiṁ,
Natthi te paṭipuggalo.
545
Tuvaṁ buddho tuvaṁ satthā,
Tuvaṁ mārābhibhū muni;
Tuvaṁ anusaye chetvā,
Tiṇṇo tāresi maṁ pajaṁ.
546
Upadhī te samatikkantā,
Āsavā te padālitā;
Sīhosi anupādāno,
Pahīnabhayabheravo.
547
Puṇḍarīkaṁ yathā vaggu,
Toye na upalimpati;
Evaṁ puññe ca pāpe ca,
Ubhaye tvaṁ na limpasi;
Pāde vīra pasārehi,
Sabhiyo vandati satthuno"ti.
Atha kho sabhiyo paribbājako bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: "Abhikkantaṁ, bhante … pe … esāhaṁ bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca; labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan"ti.
"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.
"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.
Alattha kho sabhiyo paribbājako bhagavato santike pabbajjaṁ alattha upasampadaṁ … pe … aññataro kho panāyasmā sabhiyo arahataṁ ahosīti.
Sabhiyasuttaṁ chaṭṭhaṁ.