Sabhiya’s Questions · Translation: Bhikkhu Sujato, SuttaCentral
Parallels & more translations on SuttaCentral
⚠ Glossing did not finish. The original text is shown below.
Yassindriyāni bhāvitāni, Ajjhattaṁ bahiddhā ca sabbaloke; Nibbijjha imaṁ parañca lokaṁ, Kālaṁ kaṅkhati bhāvito sa danto.
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.
Kappāni viceyya kevalāni, Saṁsāraṁ dubhayaṁ cutūpapātaṁ; Vigatarajamanaṅgaṇaṁ visuddhaṁ, Pattaṁ jātikhayaṁ tamāhu buddhan”ti.
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.”
Atha kho sabhiyo paribbājako bhagavato bhāsitaṁ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto bhagavantaṁ uttariṁ pañhaṁ apucchi—
And then, having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya asked another question:
“Kiṁpattinamāhu brāhmaṇaṁ, (iti sabhiyo) Samaṇaṁ kena kathañca nhātakoti; Nāgoti kathaṁ pavuccati, Puṭṭho me bhagavā byākarohi”.
“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.”
“Bāhitvā sabbapāpakāni, (sabhiyāti bhagavā) Vimalo sādhusamāhito ṭhitatto; Saṁsāramaticca kevalī so, Asito tādi pavuccate sa brahmā.
“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’.
Samitāvi pahāya puññapāpaṁ, Virajo ñatvā imaṁ parañca lokaṁ; Jātimaraṇaṁ upātivatto, Samaṇo tādi pavuccate tathattā.
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’.
Ninhāya sabbapāpakāni, Ajjhattaṁ bahiddhā ca sabbaloke; Devamanussesu kappiyesu, Kappaṁ neti tamāhu nhātakoti.
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.
Āguṁ na karoti kiñci loke, Sabbasaṁyoge visajja bandhanāni; Sabbattha na sajjatī vimutto, Nāgo tādi pavuccate tathattā”ti.
They do nothing monstrous at all in the world, discarding all yokes and bonds, everywhere not stuck, freed: one such is rightly called ‘giant’.”
Atha kho sabhiyo paribbājako …pe… bhagavantaṁ uttariṁ pañhaṁ apucchi—
And then Sabhiya asked another question:
“Kaṁ khettajinaṁ vadanti buddhā, (iti sabhiyo) Kusalaṁ kena kathañca paṇḍitoti; Muni nāma kathaṁ pavuccati, Puṭṭho me bhagavā byākarohi”.
“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.”
“Khettāni viceyya kevalāni, (sabhiyāti bhagavā) Dibbaṁ mānusakañca brahmakhettaṁ; Sabbakhettamūlabandhanā pamutto, Khettajino tādi pavuccate tathattā.
“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’.
Kosāni viceyya kevalāni, Dibbaṁ mānusakañca brahmakosaṁ; Sabbakosamūlabandhanā pamutto, Kusalo tādi pavuccate tathattā.
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’.
Dubhayāni viceyya paṇḍarāni, Ajjhattaṁ bahiddhā ca suddhipañño; Kaṇhaṁ sukkaṁ upātivatto, Paṇḍito tādi pavuccate tathattā.
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’.
Asatañca satañca ñatvā dhammaṁ, Ajjhattaṁ bahiddhā ca sabbaloke; Devamanussehi pūjanīyo, Saṅgaṁ jālamaticca so munī”ti.
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.”
Atha kho sabhiyo paribbājako …pe… bhagavantaṁ uttariṁ pañhaṁ apucchi—
And then Sabhiya asked another question:
“Kiṁpattinamāhu vedaguṁ, (iti sabhiyo) Anuviditaṁ kena kathañca viriyavāti; Ājāniyo kinti nāma hoti, Puṭṭho me bhagavā byākarohi”.
“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.”
“Vedāni viceyya kevalāni, (sabhiyāti bhagavā) Samaṇānaṁ yānidhatthi brāhmaṇānaṁ; Sabbavedanāsu vītarāgo, Sabbaṁ vedamaticca vedagū so.
“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.
Anuvicca papañcanāmarūpaṁ, Ajjhattaṁ bahiddhā ca rogamūlaṁ; Sabbarogamūlabandhanā pamutto, Anuvidito tādi pavuccate tathattā.
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’.
Virato idha sabbapāpakehi, Nirayadukkhaṁ aticca viriyavāso; So vīriyavā padhānavā, Dhīro 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’.
Yassassu lunāni bandhanāni, Ajjhattaṁ bahiddhā ca saṅgamūlaṁ; Sabbasaṅgamūlabandhanā pamutto, Ājāniyo tādi pavuccate tathattā”ti.
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’.”
Atha kho sabhiyo paribbājako …pe… bhagavantaṁ uttariṁ pañhaṁ apucchi—
And then Sabhiya asked another question:
“Kiṁpattinamāhu sottiyaṁ, (iti sabhiyo) Ariyaṁ kena kathañca caraṇavāti; Paribbājako kinti nāma hoti, Puṭṭho me bhagavā byākarohi”.
“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.”
“Sutvā sabbadhammaṁ abhiññāya loke, (sabhiyāti bhagavā) Sāvajjānavajjaṁ yadatthi kiñci; Abhibhuṁ akathaṅkathiṁ vimuttaṁ, Anighaṁ sabbadhimāhu sottiyoti.
“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’.
Chetvā āsavāni ālayāni, Vidvā so na upeti gabbhaseyyaṁ; Saññaṁ tividhaṁ panujja paṅkaṁ, Kappaṁ neti tamāhu ariyoti.
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.
Yo idha caraṇesu pattipatto, Kusalo sabbadā ājānāti dhammaṁ; Sabbattha na sajjati vimuttacitto, Paṭighā yassa na santi caraṇavā so.
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’.
Dukkhavepakkaṁ yadatthi kammaṁ, Uddhamadho tiriyaṁ vāpi majjhe; Paribbājayitvā pariññacārī, Māyaṁ mānamathopi lobhakodhaṁ; Pariyantamakāsi nāmarūpaṁ, Taṁ paribbājakamāhu pattipattan”ti.
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.”
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:
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:
“Yāni ca tīṇi yāni ca saṭṭhi, Samaṇappavādasitāni bhūripañña; Saññakkharasaññanissitāni, Osaraṇāni vineyya oghatamagā.
“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.
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