SNP 3.6 With Sabhiya

Reference Translation by Bhikkhu Sujato (CC0).

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.”

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.

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 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?”

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?”

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?”

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:

“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.”

“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.

Ask me your question, Sabhiya,

whatever you want.

I’ll solve each and every

question you have.”

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.

“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.”

“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.

Equanimous towards everything, mindful,

they don’t harm anyone in the world.

An ascetic who has crossed over, unclouded,

who has no pretensions, is gentle.

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.

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.”

And then, having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya asked another question:

“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.”

“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’.

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’.

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.

They do nothing monstrous at all in the world,

discarding all yokes and bonds,

everywhere not stuck, freed:

one such is rightly called ‘giant’.”

And then Sabhiya asked another question:

“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.”

“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’.

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’.

They have examined whiteness

both inside and out; understanding purity,

they have left dark and bright behind:

one such is rightly called ‘a wise scholar’.

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.”

And then Sabhiya asked another question:

“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.”

“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.

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’.

Refraining from all evil here,

heroic, he escapes from the suffering of hell;

he is heroic and energetic:

one such is rightly called ‘hero’.

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:

“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.”

“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’.

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.

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’.

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.”

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:

“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.

You 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!

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.

Any 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.

All your distress

is blown away and mown down.

Cooled, tamed, steadfast:

truth is your strength.

O giant among giants, O great hero,

when you are speaking

all the gods rejoice,

including both Nārada and Pabbata.

Homage to you, O thoroughbred!

Homage to you, supreme among men!

In the world with its gods,

you have no rival.

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.

You have transcended attachments,

your defilements are shattered;

you are a lion, free of grasping,

with fear and dread given up.

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 recognize 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.

​

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—

“Kaṅkhī vecikicchī āgamaṁ,

(iti sabhiyo)

Pañhe pucchituṁ abhikaṅkhamāno;

Tesantakaro bhavāhi pañhe me puṭṭho,

Anupubbaṁ anudhammaṁ byākarohi me”.

“Dūrato āgatosi sabhiya,

(iti bhagavā)

Pañhe pucchituṁ abhikaṅkhamāno;

Tesantakaro bhavāmi pañhe te puṭṭho,

Anupubbaṁ anudhammaṁ byākaromi te.

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—

“Kiṁpattinamāhu bhikkhunaṁ,

(iti sabhiyo)

Sorataṁ kena kathañca dantamāhu;

Buddhoti kathaṁ pavuccati,

Puṭṭho me bhagavā byākarohi”.

“Pajjena katena attanā,

(sabhiyāti bhagavā)

Parinibbānagato vitiṇṇakaṅkho;

Vibhavañca bhavañca vippahāya,

Vusitavā khīṇapunabbhavo sa bhikkhu.

Sabbattha upekkhako satimā,

Na so hiṁsati kañci sabbaloke;

Tiṇṇo samaṇo anāvilo,

Ussadā yassa na santi sorato so.

Yassindriyāni bhāvitāni,

Ajjhattaṁ bahiddhā ca sabbaloke;

Nibbijjha imaṁ parañca lokaṁ,

Kālaṁ kaṅkhati bhāvito sa danto.

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—

“Kiṁpattinamāhu brāhmaṇaṁ,

(iti sabhiyo)

Samaṇaṁ kena kathañca nhātakoti;

Nāgoti kathaṁ pavuccati,

Puṭṭho me bhagavā byākarohi”.

“Bāhitvā sabbapāpakāni,

(sabhiyāti bhagavā)

Vimalo sādhusamāhito ṭhitatto;

Saṁsāramaticca kevalī so,

Asito tādi pavuccate sa brahmā.

Samitāvi pahāya puññapāpaṁ,

Virajo ñatvā imaṁ parañca lokaṁ;

Jātimaraṇaṁ upātivatto,

Samaṇo tādi pavuccate tathattā.

Ninhāya sabbapāpakāni,

Ajjhattaṁ bahiddhā ca sabbaloke;

Devamanussesu kappiyesu,

Kappaṁ neti tamāhu nhātakoti.

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—

“Kaṁ khettajinaṁ vadanti buddhā,

(iti sabhiyo)

Kusalaṁ kena kathañca paṇḍitoti;

Muni nāma kathaṁ pavuccati,

Puṭṭho me bhagavā byākarohi”.

“Khettāni viceyya kevalāni,

(sabhiyāti bhagavā)

Dibbaṁ mānusakañca brahmakhettaṁ;

Sabbakhettamūlabandhanā pamutto,

Khettajino tādi pavuccate tathattā.

Kosāni viceyya kevalāni,

Dibbaṁ mānusakañca brahmakosaṁ;

Sabbakosamūlabandhanā pamutto,

Kusalo tādi pavuccate tathattā.

Dubhayāni viceyya paṇḍarāni,

Ajjhattaṁ bahiddhā ca suddhipañño;

Kaṇhaṁ sukkaṁ upātivatto,

Paṇḍito tādi pavuccate tathattā.

Asatañca satañca ñatvā dhammaṁ,

Ajjhattaṁ bahiddhā ca sabbaloke;

Devamanussehi pūjanīyo,

Saṅgaṁ jālamaticca so munī”ti.

Atha kho sabhiyo paribbājako …pe… bhagavantaṁ uttariṁ pañhaṁ apucchi—

“Kiṁpattinamāhu vedaguṁ,

(iti sabhiyo)

Anuviditaṁ kena kathañca viriyavāti;

Ājāniyo kinti nāma hoti,

Puṭṭho me bhagavā byākarohi”.

“Vedāni viceyya kevalāni,

(sabhiyāti bhagavā)

Samaṇānaṁ yānidhatthi brāhmaṇānaṁ;

Sabbavedanāsu vītarāgo,

Sabbaṁ vedamaticca vedagū so.

Anuvicca papañcanāmarūpaṁ,

Ajjhattaṁ bahiddhā ca rogamūlaṁ;

Sabbarogamūlabandhanā pamutto,

Anuvidito tādi pavuccate tathattā.

Virato idha sabbapāpakehi,

Nirayadukkhaṁ aticca viriyavāso;

So vīriyavā padhānavā,

Dhīro tādi pavuccate tathattā.

Yassassu lunāni bandhanāni,

Ajjhattaṁ bahiddhā ca saṅgamūlaṁ;

Sabbasaṅgamūlabandhanā pamutto,

Ājāniyo tādi pavuccate tathattā”ti.

Atha kho sabhiyo paribbājako …pe… bhagavantaṁ uttariṁ pañhaṁ apucchi—

“Kiṁpattinamāhu sottiyaṁ,

(iti sabhiyo)

Ariyaṁ kena kathañca caraṇavāti;

Paribbājako kinti nāma hoti,

Puṭṭho me bhagavā byākarohi”.

“Sutvā sabbadhammaṁ abhiññāya loke,

(sabhiyāti bhagavā)

Sāvajjānavajjaṁ yadatthi kiñci;

Abhibhuṁ akathaṅkathiṁ vimuttaṁ,

Anighaṁ sabbadhimāhu sottiyoti.

Chetvā āsavāni ālayāni,

Vidvā so na upeti gabbhaseyyaṁ;

Saññaṁ tividhaṁ panujja paṅkaṁ,

Kappaṁ neti tamāhu ariyoti.

Yo idha caraṇesu pattipatto,

Kusalo sabbadā ājānāti dhammaṁ;

Sabbattha na sajjati vimuttacitto,

Paṭighā yassa na santi caraṇavā so.

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:

“Yāni ca tīṇi yāni ca saṭṭhi,

Samaṇappavādasitāni bhūripañña;

Saññakkharasaññanissitāni,

Osaraṇāni vineyya oghatamagā.

Antagūsi pāragū dukkhassa,

Arahāsi sammāsambuddho khīṇāsavaṁ taṁ maññe;

Jutimā mutimā pahūtapañño,

Dukkhassantakara atāresi maṁ.

Yaṁ me kaṅkhitamaññāsi,

Vicikicchā maṁ tārayi namo te;

Muni monapathesu pattipatta,

Akhila ādiccabandhu soratosi.

Yā me kaṅkhā pure āsi,

Taṁ me byākāsi cakkhumā;

Addhā munīsi sambuddho,

Natthi nīvaraṇā tava.

Upāyāsā ca te sabbe,

Viddhastā vinaḷīkatā;

Sītibhūto damappatto,

Dhitimā saccanikkamo.

Tassa te nāganāgassa,

Mahāvīrassa bhāsato;

Sabbe devānumodanti,

Ubho nāradapabbatā.

Namo te purisājañña,

Namo te purisuttama;

Sadevakasmiṁ lokasmiṁ,

Natthi te paṭipuggalo.

Tuvaṁ buddho tuvaṁ satthā,

Tuvaṁ mārābhibhū muni;

Tuvaṁ anusaye chetvā,

Tiṇṇo tāresimaṁ pajaṁ.

Upadhī te samatikkantā,

Āsavā te padālitā;

Sīhosi anupādāno,

Pahīnabhayabheravo.

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.