So it was heard by me:

At one time Bhagavat dwelt at Râ/g/agaha, in Ve/l/uvana, in Kalandakanivâpa. And at that time questions were recited to Sabhiya, the Paribbâ/g/aka (wandering mendicant), by an old benevolent deity: 'He who, O Sabhiya, be it a Sama/n/a or a Brâma/n/a, explains these questions to thee when asked, near him thou shouldst live a religious life.'

Then Sabhiya, the Paribbâ/g/aka, having learnt the questions from that deity, went to whatever Sama/n/as and Brâma/n/as there were that had an assembly (of Bhikkhus), a crowd (of followers), and were well-known teachers, famous leaders, considered excellent by the multitude, as Pűra/n/a-Kassapa, Makkhali-Gosâla, A/g/ita-Kesakambali, Pakudha-Ka/kk/âyana, Sa/ńg/aya-Bela/tth/iputta, and Niga/nth/a-Nâtaputta. Those he went to, and after going to them, he asked the questions. They, being asked the questions by Sabhiya, the Paribbâ/g/aka, did not succeed (in answering them), and not succeeding, they showed wrath and hatred and discontent, and they also in return put questions to Sabhiya, the Paribbâ/g/aka.

Then this came to the mind of Sabhiya, the Paribbâ/g/aka: 'Whatever Sama/n/as and Brâma/n/as there are that have an assembly (of Bhikkhus), a crowd (of followers), and are well-known teachers, famous leaders, considered excellent by the multitude, as Pűra/n/a-Kassapa, Makkhali-Gosâla, A/g/ita-Kesakambali, Pakudha-Ka/kk/âyana, Sa/ńg/aya-Bela/tth/iputta, and Niga/nth/a-Nâtaputta, they, being asked questions by me, did not succeed (in answering them), and not succeeding they showed wrath and hatred and discontent, and they also in return put questions to me in this matter; surely I think I shall go back to what I have left, and enjoy sensual pleasures.

Then this came to the mind of Sabhiya, the Paribbâ/g/aka: 'This Sama/n/a Gotama has both an assembly (of Bhikkhus) and a crowd (of followers), and is a well-known teacher, a famous leader, considered excellent by the multitude, surely I think I shall go to Sama/n/a Gotama and ask these questions.' Then this came to the mind of Sabhiya, the Paribbâ/g/aka: 'Whatever Sama/n/as and Brâhma/n/as there are that are decayed, old, aged, advanced in years, having reached old age, experienced elders, long ordained, having assemblies (of Bhikkhus), crowds (of followers), being teachers well-known, famous leaders, considered excellent by the multitude, as Pűra/n/a-Kassapa, Makkhali-Gosâla, A/g/ita-Kesakambali, Pakudha-Ka/kk/âyana, Sa/ńg/aya-Bela/tth/iputta, and Niga/nth/a-Nâtaputta, they, being asked questions by me, did not succeed (in answering them), and not succeeding they showed wrath and hatred and discontent, and they also in return put questions to me in this matter; (I should like to know) whether Sama/n/a Gotama being asked these questions will be able to explain them to me, for Sama/n/a Gotama is both young by birth and new in ascetic life.'

Then this came to the mind of Sabhiya, the Paribbâ/g/aka: 'Sama/n/a Gotama is not to be slighted because he is young; even if the Sama/n/a is young, yet he is mighty and powerful; surely I think I shall go to Sama/n/a Gotama and ask these questions.' Then Sabhiya, the Paribbâ/g/aka, went on a journey to Râ/g/agaha, and wandering on his journey in regular order he came to Râ/g/agaha, Ve/l/uvana, Kalandakanivâpa, to Bhagavat, and having come to Bhagavat he talked pleasantly with him, and after having had some pleasant and remarkable conversation with him he sat down apart; sitting down apart Sabhiya, the Paribbâ/g/aka, spoke to Bhagavat in stanzas:

1.
'Anxious and doubtful I have come,'--so said Sabhiya,--'longing to ask questions. Do thou put an end to these (doubts when) asked these questions by me, in regular order, and rightly explain them to me.'

2.
'Thou hast come from afar, O Sabhiya,'--so said Bhagavat,--'longing to ask questions; I shall put an end to those (doubts when) asked those questions by thee, in regular order, and rightly I shall explain them to thee.

3.
'Ask me, O Sabhiya, a question; whatsoever thou wishest in thy mind that question I (will explain, and) put an end to (thy doubt).'

4.
'What should a man (necessarily) have obtained that people may call him a Bhikkhu?'--so said Sabhiya,--'how may they call him compassionate, and how subdued? how can he be called enlightened (buddha)? Asked (about this) do thou, Bhagavat, explain it to me.'

5.
'He who by the path he has himself made, O Sabhiya,'--so said Bhagavat,--'has attained to perfect happiness, who has conquered doubt, who lives after having left behind both gain and goods, who has destroyed re-birth, he is a Bhikkhu.

6.
'Always resigned and attentive, he will not hurt any one in all the world, the Sama/n/a who has crossed the stream (of existence, and is) untroubled; for whom there are no desires (ussada), he is compassionate.

7.
'He whose senses are trained internally and externally in all the world, he who after penetrating this and the other world longs for death, being trained, he is subdued.

8.
'Whosoever, after having considered all times (kappa), the revolution (sa/m/sâra), both the vanishing and re-appearance (of beings), is free from defilement, free from sin, is pure, and has obtained destruction of birth, him they call enlightened (buddha).'

9.
'What should a man (necessarily) have obtained that people may call him a Brâma/n/a?'--so said Sabhiya,--'and how (may they call him) a Sama/n/a? and how a Nahâtaka? how can he be called a Nâga? Asked (about this) do thou Bhagavat explain it to me.'

10.
'He who, after removing all sins, O Sabhiya,'--so said Bhagavat,--'is immaculate, well composed, firm-minded, perfect after crossing the Sa/m/sâra, such an independent one is called a Brâma/n/a.

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 Sama/n/a by being so.'

12.
'Whosoever, after having washed away all sins internally and externally in all the world, does not enter time (kappa) amongst gods and men who are subject to time, him they call a Nahâtaka (cleansed).

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 Nâga (sinless) by being so.'

14.
'Whom do the Buddhas call a Khetta/g/ina?'--so said Sabhiya,--'how (can they call any one) a Kusala? and how a Pa/nd/ita? how can he be called a Muni? Asked (about this) do thou Bhagavat explain it to me.'

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 Khetta/g/ina (he who has conquered the regions) by being so.

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.

17.
'He who, after examining both kinds of senses, internally and externally, is endowed with a clear understanding and has conquered evil and good (ka/n/hasukka), such a one is called a Pa/nd/ita (wise) by being so.

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).'

19.
'What should one (necessarily) have obtained that people may call him Vedagű?'--so said Sabhiya,--'and how (may they call him) Anuvidita? and how Viriyavat? How does one become Â/g/âniya? Asked (about this) do thou, O Bhagavat, explain it to me.'

20.
'He who, having conquered all sensations, O Sabhiya,'--so said Bhagavat,--'which are (known) to Sama/n/as and to Brâma/n/as, is free from passion for all sensations, he is Vedagű (having passed sensation) after conquering all sensation.

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 (well-informed) by being so.

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 Dhîra ( = viriyavat, firm) by being so.

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 Â/g/âniya (high-bred) by being so.'

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 /K/ara/n/avat? how may he become a Paribbâ/g/aka? Asked (about this) do thou, O Bhagavat, explain it to me.'

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).

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).

27.
'He who in this world, after having attained the (highest) gain in the /K/ara/n/as, is skilful, has always understood the Dhamma, clings to nothing, is liberated, and for whom there are no passions, he is a /K/ara/n/avat (endowed with the obsrvances).

28.
'Whosoever abstains from the action that has a painful result, above and below and across and in the middle, who wanders with understanding, who has put an end to deceit, arrogance, cupidity and anger, name and form, him they call a Paribbâ/g/aka (a wandering mendicant) who has attained the (highest) gain.'

29.
'Having conquered the three and sixty (philosophical) views referring to the disputations of the Sama/n/as, thou hast crossed over the darkness of the stream. (?)

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.

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 Âdi/kk/as, thou art compassionate.

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.

33.
'And all thy troubles are scattered and cut off, thou art calm, subdued, firm, truthful.

34.
'All gods and both Nârada and Pabbata rejoice at thee, the chief of the sinless (nâganâga), the great hero, when thou art speaking.

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.

36.
'Thou art Buddha, thou art the Master, thou art the Muni that conquers Mâra; after having cut off desire thou hast crossed over and hast carried across this generation.

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.

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, Sabbiya worships the Master's (feet).'

Then Sabhiya, the Paribbâ/g/aka, stooping with his head to Bhagavat's feet, said this to Bhagavat:

'It is excellent, O venerable! It is excellent, O venerable! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; I take refuge in the venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; I wish to receive the robe and the orders from the venerable Bhagavat.'

'He who, O Sabhiya, formerly belonging another creed (a/ńń/atitthiyapubba), wishes to be adopted into this religion (dhammavinaya), and wishes to receive the robe and the orders, he serves for four months; after the lapse of four months Bhikkhus who have appeased their thoughts will give him the robe and the orders to become a Bhikkhu, (for) I also in this matter acknowledge difference of persons.'

'If, O venerable, those that formerly belonged to another creed and wish to be adopted into this religion and to receive the robe and the orders, serve for four months, and after the lapse of four months Bhikkhus who have appeased their thoughts give them the robe and the orders that they may become Bhikkhus, I will (also) serve for four months, and after the lapse of four months Bhikkhus who have appeased their thoughts shall give (me) the robe and the orders that I may become a Bhikkhu.'

Sabhiya, the Paribbâ/g/aka, received the robe and the orders from Bhagavat, and the venerable Sabhiya, having lately received the upasampadâ, leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time in this existence by his own understanding ascertained and possessed himself of that highest perfection of a religious life for the sake of which men of good family rightly wander away from their houses to a houseless state. 'Birth had been destroyed, a religious life had been led, what was to be done had been done, there was nothing else (to be done) for this existence,' so he perceived, and the venerable Sabhiya became one of the saints.