Sabhiya’s Questions · Translation: Bhikkhu Sujato, SuttaCentral
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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.
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.”
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, 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 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, “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: “ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā ime pañhe puccheyyan”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: “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, “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: “samaṇo kho daharoti na uññātabbo na paribhotabbo. Daharopi cesa samaṇo gotamo mahiddhiko hoti mahānubhāvo, yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā ime pañhe puccheyyan”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 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—
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:
“Kaṅkhī vecikicchī āgamaṁ, (iti sabhiyo) Pañhe pucchituṁ abhikaṅkhamāno; Tesantakaro bhavāhi pañhe me puṭṭho, Anupubbaṁ anudhammaṁ byākarohi me”.
“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.”
“Dūrato āgatosi sabhiya, (iti bhagavā) Pañhe pucchituṁ abhikaṅkhamāno; Tesantakaro bhavāmi pañhe te puṭṭho, Anupubbaṁ anudhammaṁ byākaromi te.
“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.
Puccha maṁ sabhiya pañhaṁ, Yaṁ kiñci manasicchasi; Tassa tasseva pañhassa, Ahaṁ antaṁ karomi te”ti.
Ask me your question, Sabhiya, whatever you want. I’ll solve each and every question you have.”
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—
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.
“Kiṁpattinamāhu bhikkhunaṁ, (iti sabhiyo) Sorataṁ kena kathañca dantamāhu; Buddhoti kathaṁ pavuccati, Puṭṭho me bhagavā byākarohi”.
“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.”
“Pajjena katena attanā, (sabhiyāti bhagavā) Parinibbānagato vitiṇṇakaṅkho; Vibhavañca bhavañca vippahāya, Vusitavā khīṇapunabbhavo sa bhikkhu.
“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.
Sabbattha upekkhako satimā, Na so hiṁsati kañci sabbaloke; Tiṇṇo samaṇo anāvilo, Ussadā yassa na santi sorato so.
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.
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