Ven. Sujato Bhikkhu (trans.), "With Sabhiya," Sutta Nipata, "Anthology of Discourses" (suttacentral.org); edited by Dhr. Seven, Wisdom Quarterly
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| Ask whatever you like and be answered. |
Now at that time the wanderer Sabhiya had been presented with a question by a deity who was a former relative, saying: “Sabhiya, practice the spiritual life with whatever wandering ascetic or Brahmin answers this question.”
Then Sabhiya, after learning the question in the presence of that deity, approached samanas and brahmanas, wandering ascetics and Brahmins, who led a spiritual order and a community, who taught a religious community, who were well-known and famous founders, regarded as holy by many people.
That is to say, he approached these six teachers:
- Pūraṇa Kassapa
- Makkhali Gosāla
- Nigaṇṭha Nāṭaputta [Jainism's Mahavira]
- Sañjaya Belaṭṭhiputta
- Pakudha Kaccāyana,
- Ajita Kesakambala.
Then Sabhiya thought, “These famous wandering ascetics and Brahmins were stumped by my question. Displaying annoyance, ire, and bitterness, they instead questioned me in return on the matter. Why don’t I return to the lower life [of a householder] so I can enjoy sensual pleasures?”
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| Though young the Buddha became greatest teacher |
He thought, “Even wandering ascetics and Brahmins who are elderly and senior, who are advanced in years — who have reached the final stage of life, who are senior, of long standing, who have long since gone forth, who lead an order and a community, who teach a community, who are well known and famous religious founders, regarded as holy by many people, like Pūraṇa Kassapa and the rest — were stumped by my question.
“They displayed annoyance, ire, and bitterness, and instead questioned me in return. How can the wandering ascetic Gautama possibly answer my question, given that he is so young in age and recently gone forth?”
Then he thought, “An ascetic should not be looked down upon or disparaged just because he or she is young. Though young, the ascetic Gautama has great psychic power and might. Why not ask him this question?”
Then Sabhiya set out for Rājagaha [modern Rajgir, India]. Traveling stage by stage, he came to Rājagaha, the Bamboo Grove, the squirrels’ feeding ground.
He approached the Buddha and exchanged pleasant greetings with him. When the greetings and polite conversation were over, he sat down respectfully to one side and addressed the Buddha in verse:
“I come full of doubt and uncertainty
bewildered, wishing to ask a question.
Please resolve these things for me.
Answer my questions and tell me truly.”
“From afar you have come, Sabhiya,
wishing to ask and resolve uncertainties.
I shall solve these, your perplexities,
answering each question truly.
“Ask me a question, Sabhiya;
ask whatever you want.
I shall resolve each and every
doubt, lay to rest each question.”
The wanderer Sabhiya thought, “It’s incredible! It’s amazing! Whereas those other wandering ascetics and Brahmins didn’t even give me a chance, the Buddha has invited me.”
Uplifted and elated, full of rapture and happiness, continuing in verse, Sabhiya asked this question:
“To be called an ‘ascetic,’ what must one attain?
How is one said to be ‘sweet,’ how ‘tamed’?
How shall one be declared to be ‘awakened’?
May the Buddha please resolve my questions!”
“When by this Path one has walked
one reaches quenching and overcome all doubt;
letting go of rebirth or craving to end it,
quest complete, cycle ended, one’s an ‘ascetic.’
“Equanimous towards all things, mindful,
one does harm to no one in the world.
An ascetic who has crossed over, undeluded,
not full of of him or herself, is of nature ‘sweet.’
“One’s faculties have been developed
inside and out in the whole wide world.
Having pierced this veil and the next,
tamed, one abides the remaining time.
“One has examined the aeons in their entirety,
both sides of rebirth — passing and rearising
— free of dust, unblemished, self-purified,
who is ‘awakened’ has attained rebirth’s end.”
Having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya continued:
“What must one attain to be called a ‘Brahmin’?
Why is one an ‘ascetic,’ how a ‘bathed initiate’?
How shall one be declared a ‘giant’?
May the Buddha please resolve this!”
“Having banished all unskillful things,
immaculate, composed, steadfast,
consummate, one has rebirth behind,
one who lets go of clinging is called a ‘Brahmin.’
“A peaceful one has gone beyond good and evil,
stainless, understanding this world and the next,
gone beyond all rebirth and death,
one may rightly be called an ‘ascetic.’
“Having washed off all unwholesome things
inside and out in the entire world,
among devas and humans bound to creations,
one called ‘washed’ returns not to creations.
“One does no monstrous thing in the world,
but discarding all fetters and bonds,
everywhere unstuck, wholly freed,
one such as this is rightly called a ‘giant.’”
Satisfied, Sabhiya continued:
“Who is a ‘field-victor’ say the buddhas?
Why is one ‘skillful,’ how ‘a wise scholar’?
How shall one be declared a ‘sage’?
May the Buddha please resolve this!”
“One is victorious over fields-of-deeds,
the fields of devas, humans, brahmas,
released from the root-bondage to all fields,
one such as this is rightly called a ‘field-victor.’
“One has examined the stockpile of deeds,
a stockpile for devas, humans, brahmas,
released from the root-bondage to the stockpile,
one such as this is rightly called ‘skillful.’
“One has examined brightness
inside and out; understanding purity,
one has left dark and bright behind,
so one is rightly called a ‘wise scholar.’”
“Understanding the nature of bad and good
inside and out in the whole wide world,
now worthy of honor by devas and humans,
one who has escaped net and snare is a ‘sage.’”
Satisfied, Sabhiya continued:
“What must one attain to be a ‘knowledge master’?
Why is one called ‘studied,’ how ‘heroic’?
How does one gain the name ‘thoroughbred’?
May the Buddha please resolve this!”
“One who has examined knowledge in its entirety,
current among ascetics and Brahmins,
free of greed for all feelings, leaving
knowledge behind, one is a ‘knowledge master,’
“Having studied proliferation, name-and-form
inside and out — the root of all disease,
released from the root-bondage of disease,
one such as this is rightly called ‘studied.’
“Refraining from all harm here,
heroic, one escapes from the suffering of the hells,
heroic and energetic,
one such as this is rightly called ‘heroic.’
“Whoever has cut and abandoned all bonds,
from the root of clinging, both inside and out,
now released from the root-bondage to clinging,
one such as this is rightly called a ‘thoroughbred.’”
Satisfied, Sabhiya continued:
“What must one attain to be called a ‘scholar’?
Why is one ‘noble,’ how is one ‘well conducted’?
How shall one gain the name ‘wanderer’?
May the Buddha please resolve this!”
“One who has learned every teaching,
what’s blameworthy and blameless in the world,
a champion, decisive, liberated, everywhere untroubled,
one such as this may rightly be called a ‘scholar.’
“Having become free of all defilements and attachments,
being wise, one no longer enters any womb.
One has expelled the bog of the three perceptions,
so the one called ‘noble’ returns not to creations.
“Here one accomplished in skillful conduct,
always understanding the teaching,
everywhere unstuck [nowhere clinging], freed in mind,
free of revulsion, one such as this is ‘well-conducted.’
“Avoiding every deed that results in suffering —
above, below, in between, all round,
conceit and deceit, greed and anger,
one lives full of wisdom.
“One has limited name-and-form,
a ‘wanderer’ who has reached the destination.”
Then, having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya rose his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and extolled him in his presence in fitting verse:
“O, one of vast wisdom, there are many and diverse opinions
based on the doctrines of wandering ascetics,
expressions of perception, based on varied perceptions, but
having dispelled them all, one has crossed over the dark flood!
“One has gone beyond to the end, gone gone beyond suffering, perfected
supremely awakened teacher, having made an end of all defilements,
splendid, intelligent, abounding in wisdom,
ender of suffering — who has now brought me across as well!
“One who understood my uncertainty
brought me beyond doubt — homage!
Sage, accomplished in the ways of sagacity,
gentle, not hardhearted, O, Kinsman of the Sun!
“Any and all doubts I once had
have now been answered for me, O Seer!
Clearly a sage, a supremely Awakened One,
free of all hindrances.
“All disappointment and distress
is cut down and blown away, now
quenched, tamed, steadfast,
with Truth as strength
“O, giant among giants, O Great Hero,
who when speaking
all devas rejoice,
including Nārada and Pabbata!
“Homage, O thoroughbred!
Homage, supreme among humans,
in this world with its devas,
the hero has no counterpart!
“The Buddha, the supremely awakened teacher,
the sage who has overcome Māra.
who has cut off all underlying biases,
who as crossed over and brought humanity across!
“Who has transcended clinging,
shattered defilements,
a lion, free of grasping,
abandoned all fear and dread!
“A graceful lotus to which no mire can cling,
so that both good and evil stick not!
Stretch out thy feet, Great Hero:
Sabhiya bows to the Teacher!”
Then the wanderer Sabhiya bowed his head at the Buddha’s feet and said, “Excellent, sir, excellent! … I go for guidance to the Buddha, to this Dharma, and to the [noble] Saṅgha. Sir, may I receive the going forth, ordination in the Buddha’s presence?”
“Seniya [Sabhiya], if someone formerly ordained in another tradition wishes to take the going forth, ordination in this teaching and training [Doctrine and Discipline, dhamma-vinaya], that person must spend four months on probation.
“When four months have elapsed, if the monastics of the community are satisfied, they shall give the going forth, ordination into this tradition. However, I recognize individual differences in this regard.”
“Sir, if four months probation are required in such a case, I shall spend four years on probation! When four years have passed, if the monastics are satisfied, let them give me the going forth, ordination into this tradition!”
The wanderer Sabhiya received the going forth, ordination in the Buddha’s presence, and Venerable Sabhiya became one of the perfected [the fully accomplished, the fully enlightened].
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