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whose senses are calm, like the moon freed from Rahu's grasp; At the right time, one should offer oblations to them, a brahmin who desires merit and offers sacrifice. 504. who are tranquil, free from passion, without anger, for whom there is no rebirth here after abandoning this existence; At the right time, one should offer oblations to them, a brahmin who desires merit and offers sacrifice. 505. who have completely abandoned birth and death, who have overcome all doubt; At the right time, one should offer oblations to them, a brahmin who desires merit and offers sacrifice. 506. who wander in the world with themselves as their island, owning nothing, completely liberated everywhere; At the right time, one should offer oblations to them, a brahmin who desires merit and offers sacrifice. 507. who know this as it truly is, that this is the last (birth), there is no further becoming; At the right time, one should offer oblations to them, a brahmin who desires merit and offers sacrifice. 508. who is skilled in knowledge, delighting in meditation, mindful, attained perfect enlightenment, a refuge for many; At the right time, one should offer oblations to him, a brahmin who desires merit and offers sacrifice. 509. "Surely my questioning was not in vain, the Blessed One has explained to me those worthy of offerings; For you know this as it truly is, indeed this Dhamma is known to you. 510. "A householder, a lord of gifts, fit to be asked, (thus spoke the youth Magha) who seeks merit, offers sacrifice, desiring merit; giving food and drink to others here, explain to me, Blessed One, the perfection of sacrifice." 511. "Sacrifice, Magha, as you offer sacrifice," said the Blessed One, "and purify your mind everywhere; The sacrifice is the support for the one who sacrifices; by establishing oneself in this, one abandons defilement. 512. "He, free from passion, having removed defilement, cultivating boundless loving-kindness; diligent day and night, constantly, pervades all directions with immeasurable (mind)." 513. "Who is purified, liberated, and bound? By what means does one go to the Brahma-world? Explain to me, sage, when asked, for the Blessed One is my witness, seen today as Brahma; Truly, you are equal to Brahma for us. How does one, luminous, arise in the Brahma-world?" 514. "Whoever sacrifices beyond the threefold perfection of sacrifice, (said the Blessed One to Māgha) one should propitiate those worthy of offerings, the such-like ones; Having thus sacrificed, rightly devoted to begging, one attains the Brahma-world, so I say. When this was said, Māgha the young man said to the Blessed One: "Excellent, good Gotama... (etc.)... From this day forth, I go for refuge as a living being." The Māgha Sutta, the fifth, is ended. 6. The Sabhiya Sutta Thus have I heard: At one time the Blessed One was staying at Rājagaha, in the Bamboo Grove, at the Squirrels' Feeding Place. Now at that time, questions had been put to Sabhiya the wanderer by a deity who was his former blood-relative: "Whoever, Sabhiya, whether a recluse or a brahmin, when asked these questions, answers them, with him you should lead the holy life." Then Sabhiya the wanderer, having learned those questions from that deity, approached those recluses and brahmins who were leaders of communities, leaders of groups, teachers of groups, well-known, famous, founders of sects, considered holy by many people, namely, Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāna, Sañcaya Belaṭṭhaputta, Nigaṇṭha Nāṭaputta, and having approached them, he asked them those questions. When asked the questions by Sabhiya the wanderer, they could not answer; unable to answer, they showed anger, ill-will, and displeasure. Moreover, they questioned Sabhiya the wanderer in return. Then this thought occurred to Sabhiya the wanderer: "Indeed, those venerable recluses and brahmins who are leaders of communities, leaders of groups, teachers of groups, well-known, famous, founders of sects, considered holy by many people, namely, Pūraṇa Kassapa... (etc.)... Nigaṇṭha Nāṭaputta, when asked questions by me, they cannot answer, unable to answer, they show anger, ill-will, and displeasure; moreover, they question me in return. What if I were to revert to a lower state and indulge in sensual pleasures..." may enjoy it.” Then it occurred to Sabhiya the wanderer: “This recluse Gotama is also a leader of a community, a head of a group, a teacher of a group, well-known, famous, a founder of a sect, considered good by many people. What if I were to approach the recluse Gotama and ask him these questions?” Then it occurred to Sabhiya the wanderer: “Even those venerable recluses and brahmins who are old, advanced in years, aged, come to the end of their life, elders, long-ordained, leaders of communities, heads of groups, teachers of groups, well-known, famous, founders of sects, considered good by many people—such as Purana Kassapa…and Nigantha Nataputta—when questioned by me, they do not answer satisfactorily. Not answering satisfactorily, they display anger, ill-will, and displeasure, and moreover, they question me in return. How then will the recluse Gotama, when questioned by me, answer these questions? For the recluse Gotama is young in birth, and new to the ascetic life.” Then it occurred to Sabhiya the wanderer: “The recluse Gotama should not be despised or scorned because he is young. Even though he is young, this recluse Gotama is mighty and powerful. What if I were to approach the recluse Gotama and ask him these questions?” Then Sabhiya the wanderer set out on a journey towards Rajagaha. Journeying by stages, he arrived at the Bamboo Grove, the Squirrels’ Feeding Ground, near Rajagaha, where the Blessed One was staying. He approached the Blessed One, exchanged greetings with him. When they had exchanged courteous and amiable talk, he sat down to one side. Sitting to one side, Sabhiya the wanderer addressed the Blessed One with a verse: 515. “Doubtful, perplexed, I have come, (thus Sabhiya) Desiring to ask questions. Be the resolver of these questions for me when asked, Explain them to me in due order, according to the Dhamma.” 516 From afar you have come, Sabhiya, (said the Blessed One) Desiring to ask questions; I shall be the one to end your questions when asked, I will explain them to you, in due order, according to the Dhamma. 517. Ask me, Sabhiya, any question, Whatever you wish in your mind; Of each and every such question, I will make an end for you. Then it occurred to Sabhiya the wanderer: "Wonderful, indeed, sirs, amazing, indeed, sirs! That which I did not obtain even a mere opportunity among other ascetics and brahmins, that opportunity has been given to me by the ascetic Gotama." Delighted, joyful, elated, filled with rapture and gladness, he asked the Blessed One a question: 518. What do they call one who has attained a bhikkhu? (said Sabhiya) By what is one called 'restrained' and how 'tamed'? How is one called 'Buddha'? Asked by me, Blessed One, explain. 519. One who has made his own path, (Sabhiya, said the Blessed One) Gone to Nibbāna, with doubts dispelled; Having abandoned both becoming and non-becoming, Who has lived the holy life, whose rebirths are exhausted, he is a bhikkhu. 520. Equanimous everywhere, mindful, He harms no one in the whole world; The ascetic has crossed over, unperturbed, He who has no excesses, he is restrained. 521. Whose faculties are developed, Internally and externally in the whole world; Having penetrated this world and the next, He, developed, awaits his time; he is tamed. 522. Having analyzed all the eons, The two-fold cycle of existence, of passing away and reappearing; Free from defilement, spotless, pure, Who has attained the destruction of birth, him they call Buddha. Then Sabhiya the wanderer, having rejoiced in and approved of the Blessed One's words, delighted, joyful, elated, filled with rapture and gladness, asked the Blessed One a further question: 523. What do they call one who has attained a brahmin? (said Sabhiya) By what is one called 'ascetic' and how 'cleansed'? How is one called 'Nāga'? Asked by me, Blessed One, explain. Having expelled all evil, (Sabhia, said the Blessed One) Stainless, well-composed, with a steadfast self; Having transcended transmigration, he is complete, Such a one, unattached, is called a Brahma. Tranquil, having abandoned merit and demerit, dustless, knowing this world and the next; Having transcended birth and death, such a recluse is called thus. Having washed away all evils, within and without, in all the world; Among gods and humans, those who are fitting, lead a fitting life, they call him a 'Bather'. He commits no offense in the world, having released all fetters, all bonds; He is not attached anywhere, liberated, such a 'Nāga' is called thus. Then the wanderer Sabhiya... asked the Blessed One a further question – Whom do the Buddhas call a 'Field-victor', (thus Sabhiya asked) By what is one skilled, and how is one wise? How is one called a 'Sage'? Answer me, Blessed One, as I ask. Having investigated all fields, (Sabhia, said the Blessed One) The divine, human, and Brahma-field; Liberated from the root-bondage of all fields, Such a 'Field-victor' is called thus. Having investigated all treasures, the divine, human, and Brahma-treasure; Liberated from the root-bondage of all treasures, such a 'Skilled one' is called thus. Having investigated both pure things, within and without, with pure wisdom; Having transcended black and white, such a 'Wise one' is called thus. Having known the dhamma of the non-existent and the existent, within and without, in all the world; Revered by gods and humans, having transcended the net of attachment, he is a 'Sage'. Then the wanderer Sabhiya... asked the Blessed One a further question – Whom do they call a 'Master of the Vedas', (thus Sabhiya asked)