Reading guide
The discourse in one sentence
The wanderer Sabhiya, given a set of demanding questions by a deity and told to study with whoever can answer them, is turned away by six famous teachers, hesitates before approaching the young ascetic Gotama, and receives complete answers to every question, ending in his own ordination after offering to undergo an unusually long probation.
A test from beyond
The frame story opens plainly: “the wanderer Sabhiya had been presented with several questions by a deity who was a former blood relation,” with a clear condition attached — “Sabhiya, you should live the spiritual life with whatever ascetic or brahmin answers these questions.” The questions themselves are never quoted at this point in the text; what survives is only the record of Sabhiya putting them, later, to teacher after teacher.
Six famous names, six failures
Sabhiya approaches, in turn, six ascetics and brahmins described as leaders of orders and communities, “well-known and famous religious founders, deemed holy by many people”: Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan. This same set of six recurs together elsewhere in the canon as a fixed list of the era's most prominent non-Buddhist teachers. Every one of them is “stumped” by Sabhiya's questions, and every one responds not with an honest admission of not knowing but with “annoyance, hate, and bitterness,” turning the questions back on him instead of answering.
Talking himself out of it, then back in
Sabhiya's own thinking is given in unusual, almost novelistic detail. First he considers simply giving up on the whole search: “Why don't I return to a lesser life so I can enjoy sensual pleasures?” Then he remembers that the ascetic Gotama also leads an order and a community, and might be worth asking. But a third thought immediately undercuts the second: if teachers “elderly and senior… long standing, long gone forth” had all failed him, “how can the ascetic Gotama possibly answer my questions, since he is so young in age and newly gone forth?” It takes a final, deliberate correction — “an ascetic should not be looked down upon or disparaged because they are young” — before he actually sets out.
An invitation no one else gave him
Arriving at the Bamboo Grove and putting his opening request into verse — “I've come full of doubts and uncertainties… wishing to ask some questions. Please solve them for me” — Sabhiya receives an answer with no trace of the hostility he has already met six times over: “Ask me your question, Sabhiya, whatever you want. I'll solve each and every question you have.” The text notes his internal reaction directly: “Where those other ascetics and brahmins didn't even give me a chance, the Buddha has invited me” — and he is, even before a single answer arrives, “uplifted and elated, full of rapture and happiness.”
Five rounds of questions
What follows is a tightly structured sequence: five rounds of verse, each bundling several closely related terms, which the Buddha answers one by one in matching form. Round one asks what makes someone a “mendicant,” “gentle,” “tamed,” and “awakened”; round two, a “brahmin,” an “ascetic,” a “bathed initiate,” and a “giant”; round three, a “field-victor,” someone “skillful,” “a wise scholar,” and “a sage”; round four, a “knowledge master,” someone “studied,” a “hero,” and a “thoroughbred”; round five, a “scholar,” someone “noble,” “well conducted,” and a “wanderer.” The deity's original eight questions, whatever their exact wording, are not preserved verbatim in the surviving text; what we actually have is Sabhiya's own re-presentation of them to the Buddha, organized into these five extended stanza-groups.
Two examples of the pattern
A representative pair shows how each answer works. On “mendicant”: “When by the path they have walked themselves, they reach extinguishment, with doubt overcome; giving up desire for existence or nonexistence, their journey complete, their rebirths ended: that is a mendicant.” On “sage”: “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.” Each answer defines its term not by external marker — robe, ritual status, lineage — but entirely by inward attainment.
Sabhiya's praise
Overwhelmed, Sabhiya rises, arranges his robe, and offers an extended tribute in verse. One line stands out for its historical texture: he speaks of “three and sixty opinions based on the doctrines of ascetics… expressions of perception, based on perception,” all of which the Buddha has “dispelled” in “crossing the dark flood” — very likely an echo of the sweeping catalogue of contemporary philosophical positions given in full elsewhere in the canon (traditionally enumerated as sixty-two views). His images pile up: the Buddha as lion, as lotus untouched by the water it grows in, as “giant among giants,” as “Kinsman of the Sun” — the same solar-lineage epithet touched on in Snp 3.1.
An unusually long probation
Sabhiya's final request is for ordination. The Buddha explains the standard rule: someone previously ordained in another sect must normally spend four months on probation before being accepted, though “I recognize individual differences in this matter.” Sabhiya's reply is immediate and, in context, quietly moving: “if four months probation are required in such a case, I'll spend four years on probation.” He is ordained, and, the text closes simply, “Venerable Sabhiya became one of the perfected” — the same swift arc from searching outsider to awakened disciple that closes Snp 3.4.
Key terms
The text
A test from beyond
§1So 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.”
Six famous names, six failures
§2Then 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.
Talking himself out of it, then back in
§3Then 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?”
§4Then 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?”
§5Then 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?”
§6Then 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?”
An invitation no one else gave him
§7Then 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:
§8“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.”
§9“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.
§10Ask me your question, Sabhiya,
whatever you want.
I’ll solve each and every
question you have.”
§11Then 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.
Round one: mendicant, gentle, tamed, awakened
§12“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.”
§13“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.
§14Equanimous towards everything, mindful,
they don’t harm anyone in the world.
An ascetic who has crossed over, unclouded,
who has no pretensions, is gentle.
§15Their faculties have been developed
inside and out in the whole world.
Having pierced through this world and the next,
tamed, they await their time.
§16They 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.”
§17And then, having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya asked another question:
Round two: brahmin, ascetic, bathed initiate, giant
§18“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.”
§19“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’.
§20An 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’.
§21Having 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.
§22They do nothing monstrous at all in the world,
discarding all yokes and bonds,
everywhere not stuck, freed:
one such is rightly called ‘giant’.”
§23And then Sabhiya asked another question:
Round three: field-victor, skillful, wise scholar, sage
§24“Who is a ‘field-victor’ according to the Buddhas?”
said Sabhiya,
“Why is one ‘skillful’, and how ‘a wise scholar’?
How is one declared to be a ‘sage’?
May the Buddha please answer my question.”
§25“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’.
§26They 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’.
§27They have examined whiteness
both inside and out; understanding purity,
they have left dark and bright behind:
one such is rightly called ‘a wise scholar’.
§28Understanding 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.”
§29And then Sabhiya asked another question:
Round four: knowledge master, studied, hero, thoroughbred
§30“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.”
§31“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.
§32Having 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’.
§33Refraining from all evil here,
heroic, he escapes from the suffering of hell;
he is heroic and energetic:
one such is rightly called ‘hero’.
§34Whoever’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’.”
§35And then Sabhiya asked another question:
Round five: scholar, noble, well conducted, wanderer
§36“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.”
§37“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’.
§38Having 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.
§39One 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’.
§40They 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.”
Sabhiya's praise
§41And 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:
§42“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.
§43You have gone to the end, gone beyond suffering,
you are perfected, a fully awakened Buddha; I think you have ended defilements.
Brilliant, intelligent, abounding in wisdom,
ender of suffering—you brought me across!
§44When 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.
§45Any 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.
§46All your distress
is blown away and mown down.
Cooled, tamed, steadfast:
truth is your strength.
§47O giant among giants, O great hero,
when you are speaking
all the gods rejoice,
including both Nārada and Pabbata.
§48Homage to you, O thoroughbred!
Homage to you, supreme among men!
In the world with its gods,
you have no rival.
§49You 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.
§50You have transcended attachments,
your defilements are shattered;
you are a lion, free of grasping,
with fear and dread given up.
§51Like 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.”
An unusually long probation
§52Then the wanderer Sabhiya bowed with his head at 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?”
§53“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.”
§54“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.
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