Going Forth

snp3.1:1 “I shall extol going forth with the example of the Clear-eyed One, the course of inquiry that led to his choice to go forth.

snp3.1:2 ‘This life at home is cramped, a realm of dirt.’ ‘The life of one gone forth is like an open space.’ Seeing this, he went forth.

snp3.1:3 Having gone forth, he shunned bad deeds of body. And leaving verbal misconduct behind, he purified his livelihood.

snp3.1:4 The Buddha went to Rājagaha, the Mountainfold of the Magadhans. He betook himself for alms, replete with excellent marks.

snp3.1:5 Bimbisāra saw him while standing atop his longhouse. Noticing that he was endowed with marks, he said the following:

snp3.1:6 ‘Pay heed, sirs, to this one, handsome, majestic, radiant; accomplished in deportment, he looks just a plough’s length in front.

snp3.1:7 Eyes downcast, mindful, unlike one from a low family. Let the king’s messengers run out, and find where the mendicant will go.’

snp3.1:8 The messengers sent out followed right behind, thinking ‘Where will the mendicant go? Where shall he find a place to stay?’

snp3.1:9 Wandering indiscriminately for alms, sense doors guarded and well restrained, aware and mindful, his bowl was quickly filled.

snp3.1:10 Having wandered for alms, the sage left the city. He betook himself to Mount Paṇḍava, thinking, ‘Here is the place I shall stay.’

snp3.1:11 Seeing that he had arrived at a place to stay, the messengers withdrew nearby, but one of them returned to inform the king.

snp3.1:12 ‘Great king, the mendicant is on the east flank of Mount Paṇḍava. There he sits, like a tiger or a bull, like a lion in a mountain cave.’

snp3.1:13 Hearing the messenger’s report, the aristocrat set out hurriedly in his fine chariot toward Mount Paṇḍava.

snp3.1:14 He went as far as vehicles could go, then dismounted from his chariot, approached on foot, and reaching him, drew near.

snp3.1:15 Seated, the king greeted him and made polite conversation. When the courtesies were over, he said the following:

snp3.1:16 ‘You are young, just a youth, a lad in the prime of life. You are endowed with beauty and stature, like an aristocrat of good birth

snp3.1:17 in glory at the army’s head, surrounded by a troop of elephants. I offer you pleasures—enjoy them! But please tell me of your birth.’

snp3.1:18 ‘Up north, O King, on the slopes of the Himalayas, full of wealth and strength, lies the land of one whose abode is among the Kosalans.

snp3.1:19 Their clan is named for the Sun, they are Sakyans by birth. I have gone forth from that family— I do not yearn for sensual pleasure.

snp3.1:20 Seeing the danger in sensual pleasures, seeing renunciation as sanctuary, I shall go on to strive; that is where my mind delights.’”

Striving

snp3.2:1 “During my time of resolute striving back on the bank of the Nerañjara River, I was meditating very hard for the sake of sanctuary from the yoke.

snp3.2:2 Namucī approached, speaking words of kindness: ‘You’re thin, discolored, on the verge of death.

snp3.2:3 Death has a thousand parts of you, one fraction is left to life. Live, worthy sir! Life is better! Living, you can make merits.

snp3.2:4 While leading the spiritual life and giving in charity, you can pile up abundant merit— so what will striving do for you?

snp3.2:5 Hard to walk is the path of striving, hard to do, a hard challenge to win.’” These are the verses Satan spoke as he stood beside the Buddha.

snp3.2:6 When Satan had spoken in this way, the Buddha said this: “O Wicked One, kinsman of the negligent, you’re here for your own purpose.

snp3.2:7 I have no need for the slightest bit of merit. Those with need for merit are fit for Satan to address.

snp3.2:8 I have faith and energy too, and wisdom is found in me. When I am so resolute, why do you beg me to live?

snp3.2:9 The rivers and streams might be dried by the wind, so why, when I am resolute, should it not dry up my blood?

snp3.2:10 And while the blood is drying up, the bile and phlegm dry too. And as my muscles waste away, my mind grows more serene. And all the stronger grow mindfulness and wisdom and immersion.

snp3.2:11 As I meditate like this, having attained the supreme feeling, my mind has no interest in sensual pleasures: behold a being’s purity!

snp3.2:12 Sensual pleasures are your first army, the second is called discontent, hunger and thirst are the third, and the fourth is said to be craving.

snp3.2:13 Your fifth is dullness and drowsiness, the sixth is said to be cowardice, your seventh is doubt, contempt and obstinacy are your eighth.

snp3.2:14 Profit, praise, and honor, and misbegotten fame; the extolling of oneself while scorning others.

snp3.2:15 This is your army, Namucī, the strike force of the Dark One. Only a hero can defeat it, but in victory there lies bliss.

snp3.2:16 Let me gird myself— curse my life! I’d rather die in battle than live on in defeat.

snp3.2:17 Here some ascetics and brahmins are swallowed up, not to be seen again. And they do not know the path traveled by those true to their vows.

snp3.2:18 Seeing Satan ready with his legions, surrounded by his bannered forces, I shall meet them in battle— they’ll never make me retreat!

snp3.2:19 That army of yours has never been beaten by the world with all its angels. Yet I shall smash it with wisdom, like an unfired pot with a stone.

snp3.2:20 Having brought my thoughts under control, and established mindfulness well, I shall wander from nation to nation, guiding many disciples.

snp3.2:21 Diligent and resolute, following my instructions, they will proceed despite your will, to where there is no sorrow.”

snp3.2:22 “For seven years I followed step by step behind the Blessed One. I found no vulnerability in the mindful Awakened One.

snp3.2:23 A crow once circled a stone that looked like a lump of fat. ‘Perhaps I’ll find something tender,’ it thought, ‘perhaps there’s something tasty.’

snp3.2:24 But finding nothing tasty, the crow left that place. Like the crow that pecked the stone, I leave Gotama disappointed.”

snp3.2:25 So stricken with sorrow that his harp dropped from his armpit, that jinn, downcast, vanished right there.

Well-Spoken Words

snp3.3:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

snp3.3:2 “Mendicants, speech that has four factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people. What four? It’s when a mendicant speaks well, not poorly; their speech is principled, not unprincipled; they speak pleasantly, not unpleasantly; and they speak truthfully, not falsely. Speech with these four factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

snp3.3:3 “Good people say well-spoken words are foremost; second, speech ought be principled, not unprincipled; third, speak pleasantly, not unpleasantly; and fourth, speak truthfully, not falsely.”

snp3.3:4 Then Venerable Vaṅgīsa rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!” “Then speak as you feel inspired,” said the Buddha. Then Vaṅgīsa extolled the Buddha in his presence with fitting verses:

snp3.3:5 “Speak only those words that do not hurt yourself nor harm others; such speech is truly well spoken.

snp3.3:6 Speak only pleasing words, words gladly welcomed. Pleasing words are those that bring nothing bad to others.

snp3.3:7 Truth itself is undying speech: this is an ancient teaching. Good people say the teaching and meaning are grounded in truth.

snp3.3:8 The words spoken by the Buddha for finding the sanctuary, extinguishment, for making an end of suffering, this really is the best kind of speech.”

With Bhāradvāja of Sundarikā on the Sacrificial Cake

snp3.4:1 So I have heard. At one time the Buddha was staying in the Kosalan lands on the bank of the Sundarikā River. Now at that time the brahmin Bhāradvāja of Sundarikā was making offerings and performing the sacrifice on the bank of the Sundarikā. Then he rose from his seat and surveyed the four quarters, wondering, “Now who might eat the leftovers of this oblation?” He saw the Buddha meditating at the root of a certain tree with his robe pulled over his head. Taking the leftovers of the oblation in his left hand and a pitcher in the right he approached the Buddha.

snp3.4:2 When he heard Bhāradvāja of Sundarikā’s footsteps the Buddha uncovered his head. Bhāradvāja of Sundarikā thought, “This man is shaven, he is shaven!” And he wanted to turn back. But he thought, “Even some brahmins are shaven. Why don’t I go to him and ask about his birth?” Then the brahmin Bhāradvāja of Sundarikā went up to the Buddha, and said to him, “Sir, what are you by birth?”

snp3.4:3 Then the Buddha addressed Bhāradvāja of Sundarikā in verse:

snp3.4:4 “I am no brahmin, nor am I a ruler, nor peasant nor anything else. Fully understanding the clan of ordinary people, I wander in the world owning nothing, reflective.

snp3.4:5 Clad in my cloak, I wander without home, my hair shorn, quenched. Since I’m unburdened by sons of Manu, it’s inappropriate to ask me about clan.”

snp3.4:6 “Actually sir, when brahmins meet they politely ask each other whether they are brahmins.”

snp3.4:7 “Well, if you say that you’re a brahmin, and that I am not, I shall question you on that Sāvitrī Prayer, with its three lines and twenty-four syllables.”

snp3.4:8 “On what grounds have seers and men, aristocrats and brahmins here in the world performed so many different sacrifices?”

snp3.4:9 “During a sacrifice, should a past-master, <j>a knowledge master, receive an oblation, it profits the donor, I say.”

snp3.4:10 “Then clearly my oblation will be profitable,” said the brahmin, “since I have met such a knowledge master. It’s because I’d never met anyone like you that others ate the sacrificial cake.”

snp3.4:11 “So then, brahmin, since you have approached me as a seeker of the good, ask. Perhaps you may find here someone intelligent, peaceful, unclouded, untroubled, <j>with no need for hope.”

snp3.4:12 “Worthy Gotama, I like to sacrifice and wish to perform a sacrifice. Please advise me, for I do not understand where an oblation is profitable; tell me this.”

snp3.4:13 “Well then, brahmin, listen up, I will teach you the Dhamma.

snp3.4:14 Don’t ask about birth, ask about conduct; for the fire of Jātaveda is born from sticks. A steadfast sage, even though from a low class family, is a thoroughbred checked by conscience.

snp3.4:15 Tamed by truth, fulfilled by taming, a complete knowledge master <j>who has completed the spiritual journey— that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

snp3.4:16 Those who have left sensuality behind, <j>wandering homeless, self-controlled, straight as a shuttle— that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

snp3.4:17 Those freed of greed, with senses stilled, like the moon released from the eclipse— that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

snp3.4:18 They wander the world unobstructed, always mindful, calling nothing their own— that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

snp3.4:19 Having left sensuality behind, <j>wandering triumphant, knowing the end of rebirth and death, quenched and cool as a lake: the Realized One is worthy of the sacrificial cake.

snp3.4:20 Good among the good, far from the bad, the Realized One has infinite wisdom. Unsullied in this life and the next: the Realized One is worthy of the sacrificial cake.

snp3.4:21 In whom dwells no deceit or conceit, rid of greed, unselfish, <j>with no need for hope, with anger cast aside, quenched, a brahmin rid of sorrow’s stain: the Realized One is worthy of the sacrificial cake.

snp3.4:22 He has given up the mind’s home, and has no possessions at all. Not grasping to this life or the next: the Realized One is worthy of the sacrificial cake.

snp3.4:23 Serene, he has crossed the flood, and has understood the teaching with ultimate view. With defilements ended, bearing his final body: the Realized One is worthy of the sacrificial cake.

snp3.4:24 In whom desire to be reborn, and caustic speech are cleared and ended, and are no more; that knowledge master, everywhere free: the Realized One is worthy of the sacrificial cake.

snp3.4:25 He has slipped his chains, he’s chained no more, among those caught in conceit he is free of conceit; he has fully understood suffering <j>with its field and ground: the Realized One is worthy of the sacrificial cake.

snp3.4:26 Not relying on hope, seeing seclusion, well past the views proclaimed by others. In him there are no supporting conditions at all: the Realized One is worthy of the sacrificial cake.

snp3.4:27 He has comprehended all things, high and low, cleared them and ended them, so they are no more. Peaceful, freed in the ending of grasping: the Realized One is worthy of the sacrificial cake.

snp3.4:28 He sees the ending of rebirth’s fetter, and has cast aside all manner of desire. Pure, stainless, immaculate, flawless: the Realized One is worthy of the sacrificial cake.

snp3.4:29 Not seeing himself in terms of a self, he is stilled, sincere, and steadfast. Imperturbable, kind, wishless: the Realized One is worthy of the sacrificial cake.

snp3.4:30 He harbors no delusions within at all, he has insight into all things. He bears his final body, attained to the state of grace, the supreme awakening. That’s how the purity of a spirit is defined: the Realized One is worthy of the sacrificial cake.”

snp3.4:31 “Let my oblation be a true offering, since I have found such a knowledge master! I see a true teacher in person! <j>Accept my offering, Blessed One: please eat my sacrificial cake.”

snp3.4:32 “Food enchanted by a verse isn’t fit for me to eat. That’s not the principle of those who see, brahmin. The Buddhas cast aside things enchanted with verses. Since there is such a principle, brahmin, <j>that’s how they live.

snp3.4:33 Serve with other food and drink the consummate one, the great seer, with defilements ended and remorse stilled. For he is the field for the seeker of merit.”

snp3.4:34 “Please, Blessed One, help me understand: now that I have found your teaching, when I look for someone during a sacrifice, who should eat the <j>religious donation of one like me?”

snp3.4:35 “One who is rid of aggression, whose mind is unclouded, who is liberated from sensual pleasures, and who has cast aside dullness.

snp3.4:36 One who has erased perimeters and limits, expert in birth and death, a sage, blessed with sagacity. When such a person comes to the sacrifice,

snp3.4:37 get rid of your scowl! Honor them with cupped palms, and venerate them with food and drink, and in this way your religious donation will succeed.”

snp3.4:38 “The Buddha is worthy of the sacrificial cake, he is the supreme field of merit, recipient of gifts from the whole world; what’s given to the worthy one is very fruitful.”

snp3.4:39 Then the brahmin Bhāradvāja of Sundarikā said to the Buddha, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in the worthy Gotama’s presence?” And the brahmin Bhāradvāja of Sundarikā received the going forth, the ordination in the Buddha’s presence. And soon after, he became one of the perfected.

With Māgha

snp3.5:1 So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then the student Māgha approached the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:

snp3.5:2 “I’m a giver, worthy Gotama, a donor; I am bountiful and committed to charity. I seek wealth in a principled manner, and with that legitimate wealth I give to one person, to two, three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, a hundred people or even more. Giving and sacrificing like this, worthy Gotama, do I brim with much merit?”

snp3.5:3 “Indeed you do, student. A giver or donor who is bountiful and committed to charity, who seeks wealth in a principled manner, and with that legitimate wealth gives to one person, or up to a hundred people or even more, brims with much merit.” Then Māgha addressed the Buddha in verse:

snp3.5:4 “I ask the bountiful Gotama,” said Māgha, “wearing an ochre robe, wandering homeless. Suppose a lay donor who is committed to charity makes a sacrifice seeking merit, looking for merit, giving food and drink to others here: how is their offering purified?”

snp3.5:5 “Suppose a lay donor who is committed to charity,” replied the Buddha, “makes a sacrifice seeking merit, looking for merit, giving food and drink to others here: such a one would succeed due to those <j>who are worthy of donations.”

snp3.5:6 “Suppose a lay donor who is committed to charity,” said Māgha, “makes a sacrifice seeking merit, looking for merit, giving food and drink to others here: explain to me who is worthy of donations.”

snp3.5:7 “Those who wander the world unattached, consummate, self-controlled, owning nothing: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

snp3.5:8 Those who have cut off all fetters and bonds, tamed, liberated, untroubled, with no need for hope: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

snp3.5:9 Those who are released from all fetters, tamed, liberated, untroubled, with no need for hope: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

snp3.5:10 Having given up greed, hate, and delusion, with defilements ended, <j>the spiritual journey completed: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

snp3.5:11 Those in whom dwells no deceit or conceit, with defilements ended, <j>the spiritual journey completed: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

snp3.5:12 Those rid of greed, unselfish, with no need for hope, with defilements ended, <j>the spiritual journey completed: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

snp3.5:13 Those not fallen prey to cravings, who, having crossed the flood, live unselfishly: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

snp3.5:14 Those with no craving at all in the world for any state of existence in this life or the next: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

snp3.5:15 Those who have left sensuality behind, <j>wandering homeless, self-controlled, straight as a shuttle: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

snp3.5:16 Those freed of greed, with senses stilled, like the moon released from the eclipse: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

snp3.5:17 Those assuaged ones free of greed and anger, for whom there are no destinies, <j>being rid of them in this life: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

snp3.5:18 They’ve given up rebirth and death completely, and have gone beyond all indecision: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

snp3.5:19 Those who live as their own island, everywhere free, owning nothing: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

snp3.5:20 Those here who know this to be true: ‘This is my last life, there are no future lives’: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

snp3.5:21 A knowledge master, loving absorption, mindful, who has reached awakening and is a refuge for many: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.”

snp3.5:22 “Clearly my questions were not in vain!” said Māgha, “The Buddha has explained to me <j>who is worthy of donations. You are the one here who knows this to be true, for truly you understand this matter.

snp3.5:23 Suppose a lay donor who is committed to charity makes a sacrifice seeking merit, looking for merit, giving food and drink to others here: explain to me how to accomplish the sacrifice.”

snp3.5:24 “Sacrifice, and while doing so,” replied the Buddha, “be clear and confident in every way. Sacrifice is the ground standing upon which the sacrificer sheds their flaws.

snp3.5:25 One free of greed, rid of anger, developing a heart of limitless love, spreads that limitlessness in every direction, ever diligent day and night.”

snp3.5:26 “Who is purified, freed, awake? How can one reach the Garden oneself? I do not know, so please tell me when asked, for the Buddha is the teacher I see in person today! To us you are truly a light from God. Brilliant One, how is one <j>admitted to the Garden?”

snp3.5:27 “One who accomplishes the sacrifice <j>with three modes,” replied the Buddha, “such a one would succeed <j>due to those who are worthy of donations. Sacrificing like this, one rightly committed to charity is admitted to the Garden, I say.”

snp3.5:28 When he had spoken, the student Māgha said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

With Sabhiya

snp3.6:1 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 an unseen visitor who was a former blood relation, saying: “Sabhiya, you should live the spiritual life with whatever ascetic or brahmin answers these questions.”

snp3.6:2 Then Sabhiya, after learning those questions in the presence of that visitor, 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.

snp3.6:3 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?”

snp3.6:4 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?”

snp3.6:5 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?”

snp3.6:6 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?”

snp3.6:7 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:

snp3.6:8 “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, <j>in accordance with the truth.”

snp3.6:9 “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, <j>in accordance with the truth.

snp3.6:10 Ask me your question, Sabhiya, whatever you want. I’ll solve each and every question you have.”

snp3.6:11 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.

snp3.6:12 “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.”

snp3.6:13 “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 cravings ended: <j>that is a mendicant.

snp3.6:14 Equanimous toward everything, mindful, they don’t harm anyone in the world. An ascetic who has crossed over, unclouded, who has no pretensions, is gentle.

snp3.6:15 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.

snp3.6:16 They have examined the ages in their entirety, and both ends of existence—<j>this world and the hereafter. Rid of dust, unblemished, purified: the one they call ‘awakened’ has attained <j>salvation.”

snp3.6:17 And then, having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya asked another question:

snp3.6:18 “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.”

snp3.6:19 “Having banished all bad things,” said the Buddha to Sabhiya, “immaculate, well-composed, steadfast, consummate, they’ve left wrongdoing behind: unattached, one such is called ‘brahmin’.

snp3.6:20 An assuaged one who has given up good and evil, stainless, understanding this world and the next, gone beyond fear of death: one such is rightly called ‘ascetic’.

snp3.6:21 Having washed off all bad things inside and out in the whole world, among angels and humans bound to creations, the one they call ‘washed’ is not enslaved by creations.

snp3.6:22 They do nothing monstrous at all in the world, discarding all yokes and bonds, everywhere not stuck, freed: one such is rightly called ‘giant’.”

snp3.6:23 And then Sabhiya asked another question:

snp3.6:24 “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.”

snp3.6:25 “They are victors on the fields of deeds in their entirety,” said the Buddha to Sabhiya, “the fields of angels, humans, and jinn; released from the root bondage to all fields: one such is rightly called ‘field-victor’.

snp3.6:26 They have examined the coffers in their entirety, the coffers of angels, humans, and jinn; released from the root bondage to all coffers: one such is rightly called ‘skillful’.

snp3.6:27 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’.

snp3.6:28 Understanding the nature of the bad and the good inside and out in the whole world; one worthy of honor by angels and humans, who has escaped from the net and the chain: <j>that is a sage.”

snp3.6:29 And then Sabhiya asked another question:

snp3.6:30 “What must one attain <j>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.”

snp3.6:31 “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: <j>that is a knowledge master.

snp3.6:32 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’.

snp3.6:33 Refraining from all evil here, heroic, he escapes from the suffering of hell; he is heroic and energetic: one such is rightly called ‘hero’.

snp3.6:34 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’.”

snp3.6:35 And then Sabhiya asked another question:

snp3.6:36 “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.”

snp3.6:37 “One who has learned every teaching,” said the Buddha to Sabhiya, “and has known for themselves what in the world <j>is blameworthy and blameless; a vanquisher, decided, liberated, untroubled everywhere: they call them ‘scholar’.