sutta » kn » snp » vagga3 » Sutta Nipāta 3.6

Sabhiyasutta

With Sabhiya

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

Tena kho pana samayena sabhiyassa paribbājakassa purāṇasālohitāya devatāya pañhā uddiṭṭhā honti:
Now at that time the wanderer Sabhiya had been presented with several questions by a deity who was a former blood relation, saying:

“yo te, sabhiya, samaṇo vā brāhmaṇo vā ime pañhe puṭṭho byākaroti tassa santike brahmacariyaṁ careyyāsī”ti.
“Sabhiya, you should live the spiritual life with whatever ascetic or brahmin answers these questions.”

Atha kho sabhiyo paribbājako tassā devatāya santike te pañhe uggahetvā ye te samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ—
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,

pūraṇo kassapo makkhaligosālo ajito kesakambalo pakudho kaccāno sañcayo belaṭṭhaputto nigaṇṭho nāṭaputto—
Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan.

te upasaṅkamitvā te pañhe pucchati.
And he asked them those questions,

Te sabhiyena paribbājakena pañhe puṭṭhā na sampāyanti;
but they were stumped by them.

asampāyantā kopañca dosañca appaccayañca pātukaronti.
Displaying annoyance, hate, and bitterness,

Api ca sabhiyaṁyeva paribbājakaṁ paṭipucchanti.
they questioned Sabiya in return.

Atha kho sabhiyassa paribbājakassa etadahosi:
Then Sabhiya thought,

“ye kho te bhonto samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ—
“Those famous ascetics and brahmins

pūraṇo kassapo …pe… nigaṇṭho nāṭaputto—

te mayā pañhe puṭṭhā na sampāyanti,
were stumped by my questions.

asampāyantā kopañca dosañca appaccayañca pātukaronti;
Displaying annoyance, hate, and bitterness,

api ca maññevettha paṭipucchanti.
they questioned me in return on that matter.

Yannūnāhaṁ hīnāyāvattitvā kāme paribhuñjeyyan”ti.
Why don’t I return to a lesser life so I can enjoy sensual pleasures?”

Atha kho sabhiyassa paribbājakassa etadahosi:
Then Sabhiya thought,

“ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;
“This ascetic Gotama also leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people.

yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā ime pañhe puccheyyan”ti.
Why don’t I ask him this question?”

Atha kho sabhiyassa paribbājakassa etadahosi:
Then he thought,

“yepi kho te bhonto samaṇabrāhmaṇā jiṇṇā vuḍḍhā mahallakā addhagatā vayoanuppattā therā rattaññū cirapabbajitā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ—
“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, deemed holy by many people—that is

pūraṇo kassapo …pe… nigaṇṭho nāṭaputto—
Pūraṇa Kassapa and the rest—

tepi mayā pañhe puṭṭhā na sampāyanti,
were stumped by my questions.

asampāyantā kopañca dosañca appaccayañca pātukaronti, api ca maññevettha paṭipucchanti;
They displayed annoyance, hate, and bitterness, and even questioned me in return.

kiṁ pana me samaṇo gotamo ime pañhe puṭṭho byākarissati.
How can the ascetic Gotama possibly answer my questions,

Samaṇo hi gotamo daharo ceva jātiyā, navo ca pabbajjāyā”ti.
since he is so young in age and newly gone forth?”

Atha kho sabhiyassa paribbājakassa etadahosi:
Then he thought,

“samaṇo kho daharoti na uññātabbo na paribhotabbo.
“An ascetic should not be looked down upon or disparaged because they are young.

Daharopi cesa samaṇo gotamo mahiddhiko hoti mahānubhāvo, yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā ime pañhe puccheyyan”ti.
Though young, the ascetic Gotama has great psychic power and might. Why don’t I ask him this question?”

Atha kho sabhiyo paribbājako yena rājagahaṁ tena cārikaṁ pakkāmi.
Then Sabhiya set out for Rājagaha.

Anupubbena cārikaṁ caramāno yena rājagahaṁ veḷuvanaṁ kalandakanivāpo, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
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.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
When the greetings and polite conversation were over, he sat down to one side,

Ekamantaṁ nisinno kho sabhiyo paribbājako bhagavantaṁ gāthāya ajjhabhāsi—
and addressed the Buddha in verse:

“Kaṅkhī vecikicchī āgamaṁ,
“I’ve come full of doubts and uncertainties,”

(iti sabhiyo)
said Sabhiya,

Pañhe pucchituṁ abhikaṅkhamāno;
“wishing to ask some questions.

Tesantakaro bhavāhi pañhe me puṭṭho,
Please solve them for me.

Anupubbaṁ anudhammaṁ byākarohi me”.
Answer my questions in turn, <j>in accordance with the truth.”

“Dūrato āgatosi sabhiya,
“You have come from afar, Sabhiya,”

(iti bhagavā)
said the Buddha,

Pañhe pucchituṁ abhikaṅkhamāno;
“wishing to ask some questions.

Tesantakaro bhavāmi pañhe te puṭṭho,
I shall solve them for you,

Anupubbaṁ anudhammaṁ byākaromi te.
answering your questions in turn, <j>in accordance with the truth.

Puccha maṁ sabhiya pañhaṁ,
Ask me your question, Sabhiya,

Yaṁ kiñci manasicchasi;
whatever you want.

Tassa tasseva pañhassa,
I’ll solve each and every

Ahaṁ antaṁ karomi te”ti.
question you have.”

Atha kho sabhiyassa paribbājakassa etadahosi:
Then Sabhiya thought,

“acchariyaṁ vata bho, abbhutaṁ vata bho.
“Oh, how incredible, how amazing!

Yaṁ vatāhaṁ aññesu samaṇabrāhmaṇesu okāsakammamattampi nālatthaṁ taṁ me idaṁ samaṇena gotamena okāsakammaṁ katan”ti.
Where those other ascetics and brahmins didn’t even give me a chance, the Buddha has invited me.”

Attamano pamudito udaggo pītisomanassajāto bhagavantaṁ pañhaṁ apucchi—
Uplifted and elated, full of rapture and happiness, he asked this question.

“Kiṁpattinamāhu bhikkhunaṁ,
“What must one attain to be called a mendicant?”

(iti sabhiyo)
said Sabhiya,

Sorataṁ kena kathañca dantamāhu;
“How is one ‘sweet’, how said to be ‘tamed’?

Buddhoti kathaṁ pavuccati,
How is one declared to be ‘awakened’?

Puṭṭho me bhagavā byākarohi”.
May the Buddha please answer my question.”

“Pajjena katena attanā,
“When by the path they have walked themselves,”

(sabhiyāti bhagavā)
said the Buddha to Sabhiya,

Parinibbānagato vitiṇṇakaṅkho;
“they reach quenching, with doubt overcome;

Vibhavañca bhavañca vippahāya,
giving up desire to continue existence or to end it,

Vusitavā khīṇapunabbhavo sa bhikkhu.
their journey complete, their rebirths ended: <j>that is a mendicant.

Sabbattha upekkhako satimā,
Equanimous towards everything, mindful,

Na so hiṁsati kañci sabbaloke;
they don’t harm anyone in the world.

Tiṇṇo samaṇo anāvilo,
An ascetic who has crossed over, unclouded,

Ussadā yassa na santi sorato so.
not full of themselves, is sweet-natured.

Yassindriyāni bhāvitāni,
Their faculties have been developed

Ajjhattaṁ bahiddhā ca sabbaloke;
inside and out in the whole world.

Nibbijjha imaṁ parañca lokaṁ,
Having pierced through this world and the next,

Kālaṁ kaṅkhati bhāvito sa danto.
tamed, they bide their time.

Kappāni viceyya kevalāni,
They have examined the eons in their entirety,

Saṁsāraṁ dubhayaṁ cutūpapātaṁ;
and both sides of transmigration—<j>passing away and rebirth.

Vigatarajamanaṅgaṇaṁ visuddhaṁ,
Rid of dust, unblemished, purified:

Pattaṁ jātikhayaṁ tamāhu buddhan”ti.
the one they call ‘awakened’ has attained <j>the end of rebirth.”

Atha kho sabhiyo paribbājako bhagavato bhāsitaṁ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto bhagavantaṁ uttariṁ pañhaṁ apucchi—
And then, having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya asked another question:

“Kiṁpattinamāhu brāhmaṇaṁ,
“What must one attain to be called ‘brahmin’?”

(iti sabhiyo)
said Sabhiya.

Samaṇaṁ kena kathañca nhātakoti;
“Why is one an ‘ascetic’, and how a ‘bathed initiate’?

Nāgoti kathaṁ pavuccati,
How is one declared to be a ‘giant’?

Puṭṭho me bhagavā byākarohi”.
May the Buddha please answer my question.”

“Bāhitvā sabbapāpakāni,
“Having banished all bad things,”

(sabhiyāti bhagavā)
said the Buddha to Sabhiya,

Vimalo sādhusamāhito ṭhitatto;
“immaculate, well-composed, steadfast,

Saṁsāramaticca kevalī so,
consummate, they’ve left transmigration behind:

Asito tādi pavuccate sa brahmā.
unattached, one such is called ‘brahmin’.

Samitāvi pahāya puññapāpaṁ,
An assuaged one who has given up good and evil,

Virajo ñatvā imaṁ parañca lokaṁ;
stainless, understanding this world and the next,

Jātimaraṇaṁ upātivatto,
gone beyond rebirth and death:

Samaṇo tādi pavuccate tathattā.
one such is rightly called ‘ascetic’.

Ninhāya sabbapāpakāni,
Having washed off all bad things

Ajjhattaṁ bahiddhā ca sabbaloke;
inside and out in the whole world,

Devamanussesu kappiyesu,
among gods and humans bound to creations,

Kappaṁ neti tamāhu nhātakoti.
the one they call ‘washed’ does not return to creation.

Āguṁ na karoti kiñci loke,
They do nothing monstrous at all in the world,

Sabbasaṁyoge visajja bandhanāni;
discarding all yokes and bonds,

Sabbattha na sajjatī vimutto,
everywhere not stuck, freed:

Nāgo tādi pavuccate tathattā”ti.
one such is rightly called ‘giant’.”

Atha kho sabhiyo paribbājako …pe… bhagavantaṁ uttariṁ pañhaṁ apucchi—
And then Sabhiya asked another question:

“Kaṁ khettajinaṁ vadanti buddhā,
“Who is a ‘field-victor’ according to the Buddhas?”

(iti sabhiyo)
said Sabhiya,

Kusalaṁ kena kathañca paṇḍitoti;
“Why is one ‘skillful’, and how ‘a wise scholar’?

Muni nāma kathaṁ pavuccati,
How is one declared to be a ‘sage’?

Puṭṭho me bhagavā byākarohi”.
May the Buddha please answer my question.”

“Khettāni viceyya kevalāni,
“They are victors on the fields of deeds in their entirety,”

(sabhiyāti bhagavā)
said the Buddha to Sabhiya,

Dibbaṁ mānusakañca brahmakhettaṁ;
“the fields of gods, humans, and Brahmas;

Sabbakhettamūlabandhanā pamutto,
released from the root bondage to all fields:

Khettajino tādi pavuccate tathattā.
one such is rightly called ‘field-victor’.

Kosāni viceyya kevalāni,
They have examined the coffers in their entirety,

Dibbaṁ mānusakañca brahmakosaṁ;
the coffers of gods, humans, and Brahmas;

Sabbakosamūlabandhanā pamutto,
released from the root bondage to all coffers:

Kusalo tādi pavuccate tathattā.
one such is rightly called ‘skillful’.

Dubhayāni viceyya paṇḍarāni,
They have examined whiteness

Ajjhattaṁ bahiddhā ca suddhipañño;
both inside and out; understanding purity,

Kaṇhaṁ sukkaṁ upātivatto,
they have left dark and bright behind:

Paṇḍito tādi pavuccate tathattā.
one such is rightly called ‘a wise scholar’.”

Asatañca satañca ñatvā dhammaṁ,
Understanding the nature of the bad and the good

Ajjhattaṁ bahiddhā ca sabbaloke;
inside and out in the whole world;

Devamanussehi pūjanīyo,
one worthy of honor by gods and humans,

Saṅgaṁ jālamaticca so munī”ti.
who has escaped from the net and the snare: <j>that is a sage.”

Atha kho sabhiyo paribbājako …pe… bhagavantaṁ uttariṁ pañhaṁ apucchi—
And then Sabhiya asked another question:

“Kiṁpattinamāhu vedaguṁ,
“What must one attain <j>to be called ‘knowledge master’?”

(iti sabhiyo)
said Sabhiya,

Anuviditaṁ kena kathañca viriyavāti;
“Why is one ‘studied’, and how is one ‘heroic’?

Ājāniyo kinti nāma hoti,
How to gain the name ‘thoroughbred’?

Puṭṭho me bhagavā byākarohi”.
May the Buddha please answer my question.”

“Vedāni viceyya kevalāni,
“They have examined knowledges in their entirety,”

(sabhiyāti bhagavā)
said the Buddha to Sabhiya,

Samaṇānaṁ yānidhatthi brāhmaṇānaṁ;
“those that are current among ascetics and brahmins;

Sabbavedanāsu vītarāgo,
rid of greed for all feelings,

Sabbaṁ vedamaticca vedagū so.
having left all knowledges behind: <j>that is a knowledge master.

Anuvicca papañcanāmarūpaṁ,
Having studied proliferation and name & form

Ajjhattaṁ bahiddhā ca rogamūlaṁ;
inside and out—the root of disease;

Sabbarogamūlabandhanā pamutto,
released from the root bondage to all disease:

Anuvidito tādi pavuccate tathattā.
one such is rightly called ‘studied’.

Virato idha sabbapāpakehi,
Refraining from all evil here,

Nirayadukkhaṁ aticca viriyavāso;
heroic, he escapes from the suffering of hell;

So vīriyavā padhānavā,
he is heroic and energetic:

Dhīro tādi pavuccate tathattā.
one such is rightly called ‘hero’.

Yassassu lunāni bandhanāni,
Whoever’s bonds are cut,

Ajjhattaṁ bahiddhā ca saṅgamūlaṁ;
the root of clinging inside and out;

Sabbasaṅgamūlabandhanā pamutto,
released from the root bondage to all clinging:

Ājāniyo tādi pavuccate tathattā”ti.
one such is rightly called ‘thoroughbred’.”

Atha kho sabhiyo paribbājako …pe… bhagavantaṁ uttariṁ pañhaṁ apucchi—
And then Sabhiya asked another question:

“Kiṁpattinamāhu sottiyaṁ,
“What must one attain to be called ‘scholar’?”

(iti sabhiyo)
said Sabhiya,

Ariyaṁ kena kathañca caraṇavāti;
“Why is one ‘noble’, and how is one ‘well conducted’?

Paribbājako kinti nāma hoti,
How to gain the name ‘wanderer’?

Puṭṭho me bhagavā byākarohi”.
May the Buddha please answer my question.”

“Sutvā sabbadhammaṁ abhiññāya loke,
“One who has learned every teaching,”

(sabhiyāti bhagavā)
said the Buddha to Sabhiya,

Sāvajjānavajjaṁ yadatthi kiñci;
“and has known for themselves what in the world <j>is blameworthy and blameless;

Abhibhuṁ akathaṅkathiṁ vimuttaṁ,
a champion, decided, liberated,

Anighaṁ sabbadhimāhu sottiyoti.
untroubled everywhere: they call them ‘scholar’.

Chetvā āsavāni ālayāni,
Having cut off defilements and clingings,

Vidvā so na upeti gabbhaseyyaṁ;
being wise, they enter no womb.

Saññaṁ tividhaṁ panujja paṅkaṁ,
They’ve expelled the bog of the three perceptions,

Kappaṁ neti tamāhu ariyoti.
the one they call ‘noble’ does not return to creation.

Yo idha caraṇesu pattipatto,
One here who is accomplished <j>and skillful in all forms of good conduct;

Kusalo sabbadā ājānāti dhammaṁ;
always understanding the teaching,

Sabbattha na sajjati vimuttacitto,
everywhere not stuck, freed in mind,

Paṭighā yassa na santi caraṇavā so.
who has no repulsion: they are ‘well-conducted’.

Dukkhavepakkaṁ yadatthi kammaṁ,
They wander full of wisdom,

Uddhamadho tiriyaṁ vāpi majjhe;
having banished any deed that results in suffering,

Paribbājayitvā pariññacārī,
deceit and conceit, as well as greed and anger,

Māyaṁ mānamathopi lobhakodhaṁ;
above, below, all round, between.

Pariyantamakāsi nāmarūpaṁ,
They have made a limit on name & form;

Taṁ paribbājakamāhu pattipattan”ti.
the one they call a ‘wanderer’ <j>has reached their destination.”

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:
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:

“Yāni ca tīṇi yāni ca saṭṭhi,
“O one of vast wisdom, <j>there are three & sixty opinions

Samaṇappavādasitāni bhūripañña;
based on the doctrines of ascetics:

Saññakkharasaññanissitāni,
they are expressions of perception, <j>based on perception.

Osaraṇāni vineyya oghatamagā.
Having dispelled them all, <j>you passed over the dark flood.

Antagūsi pāragū dukkhassa,
You have gone to the end, gone beyond suffering,

Arahāsi sammāsambuddho khīṇāsavaṁ taṁ maññe;
you are perfected, a fully awakened Buddha; <j>I think you have ended defilements.

Jutimā mutimā pahūtapañño,
Splendid, intelligent, abounding in wisdom,

Dukkhassantakara atāresi maṁ.
ender of suffering—you brought me across!

Yaṁ me kaṅkhitamaññāsi,
When you understood my uncertainty,

Vicikicchā maṁ tārayi namo te;
you brought me beyond doubt—homage to you!

Muni monapathesu pattipatta,
A sage, accomplished in the ways of sagacity,

Akhila ādiccabandhu soratosi.
you are gentle, not hardhearted, <j>O kinsman of the Sun.

Yā me kaṅkhā pure āsi,
Any doubts that I once had,

Taṁ me byākāsi cakkhumā;
you have answered for me, O Clear-eyed One.

Addhā munīsi sambuddho,
Clearly you are a sage, an Awakened One,

Natthi nīvaraṇā tava.
there are no hindrances in you.

Upāyāsā ca te sabbe,
All your distress

Viddhastā vinaḷīkatā;
is blown away and mown down.

Sītibhūto damappatto,
Cooled, tamed, steadfast:

Dhitimā saccanikkamo.
truth is your strength.

Tassa te nāganāgassa,
O giant among giants, O great hero,

Mahāvīrassa bhāsato;
when you are speaking

Sabbe devānumodanti,
all the gods rejoice,

Ubho nāradapabbatā.
including both Nārada and Pabbata.

Namo te purisājañña,
Homage to you, O thoroughbred!

Namo te purisuttama;
Homage to you, supreme among men!

Sadevakasmiṁ lokasmiṁ,
In the world with its gods,

Natthi te paṭipuggalo.
you have no rival.

Tuvaṁ buddho tuvaṁ satthā,
You are the Buddha, you are the Teacher,

Tuvaṁ mārābhibhū muni;
you are the sage who has overcome Māra;

Tuvaṁ anusaye chetvā,
you have cut off the underlying tendencies,

Tiṇṇo tāresimaṁ pajaṁ.
you’ve crossed over, and you bring humanity across.

Upadhī te samatikkantā,
You have transcended attachments,

Āsavā te padālitā;
your defilements are shattered;

Sīhosi anupādāno,
you are a lion, free of grasping,

Pahīnabhayabheravo.
with fear and dread given up.

Puṇḍarīkaṁ yathā vaggu,
Like a graceful lotus

Toye na upalimpati;
to which water does not stick,

Evaṁ puññe ca pāpe ca,
so both good and evil

Ubhaye tvaṁ na limpasi;
do not stick to you.

Pāde vīra pasārehi,
Stretch out your feet, great hero:

Sabhiyo vandati satthuno”ti.
Sabhiya bows to the Teacher.”

Atha kho sabhiyo paribbājako bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca:
Then the wanderer Sabhiya bowed with his head at the Buddha’s feet and said,

“abhikkantaṁ, bhante …pe…
“Excellent, sir! Excellent! …

esāhaṁ bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca;
I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

“Yo kho, sabhiya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati; catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya.
“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.

Api ca mettha puggalavemattatā viditā”ti.
However, I have recognized individual differences in this matter.”

“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.
“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.”

Alattha kho sabhiyo paribbājako bhagavato santike pabbajjaṁ alattha upasampadaṁ …pe…
And the wanderer Sabhiya received the going forth, the ordination in the Buddha’s presence.

aññataro kho panāyasmā sabhiyo arahataṁ ahosīti.
And Venerable Sabhiya became one of the perfected.

Sabhiyasuttaṁ chaṭṭhaṁ.