Sutta Nipata Chapter 3: The Great Chapter
3:6 Sabhiya’s Questions
- © Translated from the Pali by Bhante Sujato.(More copyright information)
3:6 Sabhiya’s Questions
Thus have I 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.”
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, regarded as holy by many people. That is, Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita Kesakambala. And he asked them those questions, but they were stumped by them. Displaying annoyance, hate, and bitterness, they questioned Sabiya in return.
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?”
Then Sabhiya thought: “This ascetic Gotama also leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people. Why don’t I ask him this question?”
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 teach a community; who are well-known and famous religious founders, regarded as 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?”
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 this question?”
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:
Sabhiya
510
“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.”
Buddha
511
“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.
512
Ask me your question, Sabhiya,
whatever you want.
I’ll solve each and every
question you have.”
Then Sabhiya thought: “It’s incredible, it’s 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.
Then it occurred to Sabhiya the Wanderer: “How amazing! How incredible! With those other ascetics and brahmins I couldn’t get so much as an opportunity, while this Ascetic Gotama makes the opportunity himself!" Pleased and joyful, uplifted with rapture and happiness, he asked the Buddha this question.
Sabhiya
513
“What must one attain to be called a mendicant?”
said Sabhiya,
“How is one ‘sweet’, how said to be ‘tamed’?
How is one declared to be ‘awakened’?
May the Buddha please answer my question.”
Buddha
514
“When by the path they have walked themselves,”
said the Buddha to Sabhiya,
“they reach quenching, with doubt overcome;
giving up desire to continue existence or to end it,
their journey complete, their rebirths ended: that is a mendicant.
515
Equanimous towards everything, mindful,
they don’t harm anyone in the world.
An ascetic who has crossed over, unclouded,
not full of themselves, is sweet-natured.
516
Their faculties have been developed
inside and out in the whole world.
Having pierced through this world and the next,
tamed, they bide their time.
517
They have examined the aeons 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.”
And then, having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya asked another question:
Sabhiya
518
“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.”
Buddha
519
“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’.
520
A peaceful 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’.
521
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.
522
They do nothing monstrous at all in the world,
discarding all fetters and bonds,
everywhere not stuck, freed:
one such is rightly called ‘giant’.”
And then Sabhiya asked another question:
Sabhiya
523
“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.”
Buddha
524
“They are victorious over the fields of deeds in their entirety,”
said the Buddha to Sabhiya,
“the fields of gods, humans, and Brahmas;
released from the root bondage to all fields:
one such is rightly called ‘field-victor’.
525
They have examined the coffers in their entirety,
the coffers of gods, humans, and Brahmas;
released from the root bondage to all coffers:
one such is rightly called ‘skillful’.
526They have examined whiteness
both inside and out; understanding purity,
they have left dark and bright behind:
one such is rightly called ‘a wise scholar’.”
527
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 snare: that is a sage.”
And then Sabhiya asked another question:
Sabhiya
528
“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.”
Buddha
529
“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.
530
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’.
531
Refraining from all evil here,
heroic, he escapes from the suffering of hell;
he is heroic and energetic:
one such is rightly called ‘hero’.
532
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’.”
And then Sabhiya asked another question:
Sabhiya
533
“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.”
Buddha
534
“One who has learned every teaching,”
said the Buddha to Sabhiya,
“and has known for themselves what is blameworthy and blameless in the world;
a champion, decided, liberated,
untroubled everywhere: they call them ‘scholar’.
535
Having cut off defilements and attachments,
being wise, they enter no womb.
They’ve expelled the bog of the three perceptions,
the one they call ‘noble’ does not return to creation.
536
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 repulsion: they are ‘well-conducted’.
537
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 & form;
the one they call a ‘wanderer’ has reached their destination.”
And then, having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and extolled the Buddha in his presence with fitting verses:
Sabhiya
538
“O one of vast wisdom, there are three & 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.
539
You have gone to the end, gone beyond suffering,
you are perfected, a fully awakened Buddha; I think you have ended defilements.
Splendid, intelligent, abounding in wisdom,
ender of suffering—you brought me across!
540
When 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.
541
Any doubts that I once had,
you have answered for me, O Seer.
Clearly you are a sage, an Awakened One,
there are no hindrances in you.
542
All your distress
is blown away and mown down.
Cooled, tamed, steadfast:
truth is your strength.
543
O giant among giants, O great hero,
when you are speaking
all the gods rejoice,
including both Nārada and Pabbata.
544
Homage to you, O thoroughbred!
Homage to you, supreme among men!
In the world with its gods,
you have no counterpart.
545
You 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.
546
You have transcended attachments,
your defilements are shattered;
you are a lion, free of grasping,
with fear and dread given up.
547
Like 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.”
Then 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?”
“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 have recognized individual differences in this matter.”
“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.
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.