The Dhammapada and The Sutta-Nipâta — SBE Vol. 10 (trans. F. Max Müller and V. Fausbøll, Clarendon Press, 1881)

g. ‘What should a man (necessarily) have obtained that people may call him a Bréhmaza?’—so said Sabhiya,—‘and how (may they call him) a Samaza? and how a Nahataka? how can he be called a Naga? Asked (about this) do thou Bhagavat explain it to me.’ (518)

10. ‘He who, after removing all sins, O Sabhiya,’ —so said Bhagavat,—‘ is immaculate, well composed, firm-minded, perfect after crossing the Samsara, such an independent one is called a Brahmaza. (519)

11. ‘He who is calm, having left behind good and evil, free from defilement, having understood this and the other world, and conquered birth and death, such a one is called a Samaza by being so’. (520)

12. ‘Whosoever, after: having washed away all sins internally and externally in all the world, does

1 Samano tédi pavuffate tathatta.

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not enter time (kappa) amongst gods and men who are subject to time, him they call a Nahataka (cleansed)}. (521) 13. ‘He who does not commit any crime in the world, who, after abandoning all bonds and fetters, clings to nothing, being liberated, such a one is called a N4ga (sinless) by being so 2’ (522) Then Sabhiya, the Paribb4gaka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, further asked Bhagavat a question: . 14. ‘Whom do the Buddhas call a Khettagina?’— so said Sabhiya—‘ how (can they call any one) a Kusala? and how a Pamdita? how can he be called a Muni? Asked (about this) do thou Bhagavat explain it to me.’ (523) 15. ‘He who, after examining all regions, O Sabhiya,—so said Bhagavat,—‘the divine and the human, and Brahman’s region, is delivered from the radical bond of all regions, such a one is called a K hettagina (he who has conquered the regions) by being so. (524) 16. ‘He who, after examining all treasures, the divine and the human, and Brahman’s treasure, is delivered from the radical bond of all treasures, such a one is called a Kusala (happy) by being so. (525) 17. ‘He who, after examining both kinds of senses, internally and externally, is endowed with a

1 Devamanussesu kappiyesu
Kappan n’eti tam &hu nahatako.

2 Agum na karoti kifiti loke
Sabbasamyoge visagga bandhanani
Sabbattha na saggati vimutto
Nago tadi pavudéate tathatta.

But compare Pabbagg4sutta 17, MAgandiyasutta 11, &c.

SABHIYASUTTA. 91°

clear understanding and has conquered evil and good (kazhasukka), such a one is called a Pandita (wise) by being so. (526)

18. ‘He who, having understood the Dhamma of the just and the unjust, internally and externally, in all the world, is to be worshipped by gods and men, he, after breaking through the net of ties, is called a Muni (sage).’ (527)

Then Sabhiya, the Paribbagaka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, further asked Bhagavat a question :

“1g. ‘What should one (necessarily) have obtained that people may call him Vedagt ?’—so said Sabhiya, —‘and how (may they call him) Anuvidita? and how Viriyavat ? How does one become Agdniya ? Asked (about this) do thou, O Bhagavat, explain it to me.’ (528)

20. ‘ He who, having conquered all sensations, O Sabhiya,—so said Bhagavat,—‘ which are (known) to Samazas and to: Bréhmanas, is free from passion for all sensations, he is Vedagt (having passed sensation) after conquering all sensation. (529)

21. ‘He who, having seen the delusion of name and form!, internally and externally, the root of sickness, and is. delivered from the radical bond of all sickness, such a one is called Anuvidita (wellinformed) by being so. (530)

22. ‘He who is disgusted in this-world with all sins, is strong after conquering the pain of hell, is strong and powerful, such a one is called Dhira (= viriyavat, firm) by being so. (531)

1 Anuvikka papafsandmaripam.

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23. ‘He whose bonds are cut off internally and externally, the root of ties!, who is delivered from the radical bond of all ties, such a one is called AgAniya (high-bred) by being so.’ (532) . Then Sabhiya, the Paribbagaka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, further asked Bhagavat a question:

24. ‘What should a man (necessarily) have obtained that people may call him a Sottiya?’—so said Sabhiya,—‘how (may they call him) an Ariya ? and how a Xaramavat? how may he become a Paribbagaka? Asked (about this) do thou, O Bhagavat, explain it to me.’ (533)

25. ‘Whosoever, after. having heard and understood every Dhamma in the world, O Sabhiya,—so said Bhagavat, —‘ whatsoever: is wrong and whatsoever is blameless, is victorious, free from doubt, liberated, free from pain in every respect, him they call a Sottiya (learned in the revelation). (534)

26. ‘Whosoever, after having cut off passions and desires, is wise and does not (again) enter the womb, having driven away the threefold sign, the mud (of lust), and who does not (again) enter time (kappa), him they call an Ariya (noble). (535)

27. ‘He who in this world, after having attained the (highest) gain in the Aaramas, is skilful, has always understood the Dhamma, clings to nothing, is liberated, and for whom:there are no passions, he is a Karazavat (endowed with the observances). (536)

28. ‘Whosoever abstains from the action that has a painful result, above and below and across and inp. 93 the middle, who wanders with understanding, who has put an end to deceit, arrogance, cupidity and anger, name and form, him they call a Paribbégaka (a wandering mendicant) who has attained the (highest) gain.’ (537)

1 Yass’ assu lutani bandhan4ni - Agghattam bahiddha fa sangamflam.

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the middle, who wanders with understanding, who has put an end to deceit, arrogance, cupidity and anger, name and form, him they call a Paribbégaka (a wandering mendicant) who has attained the (highest) gain.’ (537)

Then Sabhiya, the Paribbagaka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, having risen from his seat, and having put his upper robe upon one ' shoulder, bending his joined hands towards Bhagavat, praised Bhagavat face to face in appropriate stanzas :

29. ‘ Having conquered the three and sixty (philosophical) views referring to the disputations of the Samazas, thou hast crossed over the darkness of the stream}. (?) (538)

30. ‘ Thou hast passed to the end of and beyond pain, thou art a saint, perfectly enlightened, I consider thee one that has destroyed his passions, thou art glorious, thoughtful, of great understanding, O thou who puts an end to pain, thou hast carried me across. (539)

31. ‘Because thou sawest my longing, and carriedst me across my doubt, adoration be to thee, O Muni, who hast attained the (highest) gain in the ways of wisdom; O thou who art a true kinsman of the Adiééas, thou art compassionate. (540)

32. ‘The doubt I had before thou hast cleared away for me, O thou clearly-seeing ; surely thou art a Muni, perfectly enlightened, there is no obstacle for thee. (541)

1 Y4ni ka tini yani fa sasshi
Samamappavadasitani bhOripatia
Safviwakkhara safifanissitani (?)
Osaranfni vineyya oghatam’ aga.

p. 94

• 33. ‘And all thy troubles are scattered and cut off, thou art calm, subdued, firm, truthful. (542)
• 34. ‘All gods and both Narada and Pabbata rejoice at thee, the chief of the sinless (nagan4ga), the great hero, when thou art speaking. (543)
• 35. ‘Adoration be to thee, O noble man, adoration be to thee, O thou best of men; in the world of men and gods there is no man equal to thee. (544)
• 36. ‘ Thou art Buddha, thou art the Master, thou art the Muni that conquers MAra; after having cut off desire thou hast crossed over and hast carried across this generation. (545)
• 37. ‘ The’ elements of existence (upadhi) are overcome by thee, the passions are destroyed by thee, thou art a lion, free from desire, thou hast left behind fear and terror. (546)
• 38. ‘As a beautiful lotus does not adhere to the water, so thou dost: not cling to good and evil, to either; stretch forth thy feet, O hero, Sabhiya worships the Master’s (feet).’ (547) Then Sabhiya, the Paribbagaka, stooping with his head to Bhagavat’s feet, said this to Bhagavat :