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By what is one 'Completely Known', and how is one 'Energetic'? How is one called a 'Thoroughbred'? Answer me, Blessed One, as I ask. Having investigated all knowledges, (Sabhia, said the Blessed One) (The Blessed One) For ascetics and brahmins, whatever is here, He is dispassionate in all feelings, He has transcended all knowledge, he is a knower. 535. Having thoroughly understood the proliferation of name-and-form, the root of disease within and without; Freed from the bonds of all roots of disease, such a one is called 'tādi', one who has attained suchness, by those who know. 536. He who has ceased from all evil here, who has transcended the suffering of hell, he is energetic; That energetic, striving, wise one is called 'tādi', one who has attained suchness, by those who know. 537. Whose bonds are cut, the root of attachment within and without; Freed from the bonds of all roots of attachment, such a one is called 'ājāniya', a thoroughbred, by those who know. Then the wanderer Sabhiya… (as before) … asked the Blessed One a further question: 538. "What do they call one who has attained a Sottiya? (Thus Sabhiya) By what is one an Ariya, and how is one a Caraṇavā? What is a Paribbājaka called? Answer me, Blessed One, when asked." 539. "Having heard and fully known all phenomena in the world, (Sabhiya, said the Blessed One) whatever is blameworthy or blameless; One who has overcome, is free from doubt, liberated, free from affliction in all respects, him they call a Sottiya. 540. Having cut off defilements and attachments, that wise one does not enter a womb again; Having dispelled the three kinds of perception and the mire, he leads a life (of purity), him they call an Ariya. 541. He who here has attained achievement in conduct, who is always skilled, knows the Dhamma; He is not attached anywhere, with a liberated mind, he who has no aversion, he is a Caraṇavā. 542. Whatever karma there is that ripens in suffering, above, below, across, or in the middle; Having wandered forth, living with full understanding, having abandoned delusion, conceit, and also greed and hatred; He has made an end to name-and-form, him they call a Paribbājaka, one who has attained achievement." Then the wanderer Sabhiya, having rejoiced in and approved of the Blessed One's words, delighted, joyful, elated, filled with joy and happiness, rose from his seat, arranged his upper robe over one shoulder, and went to where the Blessed One was. Having raised his hands in salutation, in the presence of the Blessed One, with fitting verses he praised him – 543. The three and the sixty, doctrines of recluses, O vast wisdom; Dependent on signs and concepts, having removed these views, you have gone beyond the flood. 544. You are the end-goer, the far-goer of suffering, You are an Arahant, a Perfectly Self-Awakened One, I deem you one whose defilements are destroyed; Luminous, discerning, of abundant wisdom, the end-maker of suffering, you carried me across. 545. What I doubted, you knew, You carried me across doubt, homage to you! Sage, having attained attainment in paths of silence, Unblemished, kinsman of the sun, you are gentle. 546. What doubt I had before, that you explained to me, O Visionary! Truly, you are a sage, a Fully Awakened One, There are no hindrances for you. 547. All your agitations are destroyed, uprooted. You are cooled, attained to self-control, Resolute, one who has gone forth in truth. 548. Of you, the chief of great beings, the great hero, as you speak, All devas rejoice, and both Nārada mountains. 549. Homage to you, noble man! Homage to you, supreme man! In the world with its devas, there is no one equal to you. 550. You are the Buddha, you are the Teacher, You are the sage who has overcome Māra. You, having cut off latent tendencies, have crossed over and carried this populace across. 551. Your attachments are overcome, your defilements are shattered. You are a lion, unattached, with fear and terror abandoned. 552. Just as a beautiful white lotus is not stained by water; So too, in merit and demerit, you are not stained by either. O Hero, extend your feet! Sabhiya bows to the Teacher. Then indeed, Sabhiya the wanderer, having fallen with his head at the feet of the Blessed One, said this to the Blessed One: "Excellent, venerable sir... (etc.)... I go for refuge to the Blessed One, to the Dhamma, and to the Sangha of bhikkhus. May I receive, venerable sir, ordination in the presence of the Blessed One, may I receive full admission." …thus. “Whoever, Sabhiya, was formerly of another sect, and desires ordination in this Dhamma and Discipline, desires full admission, he must undergo probation for four months. After the four months, if the bhikkhus are pleased, they ordain him, they give him full admission to the state of a bhikkhu. But I also know the difference in individuals here.” “If, venerable sir, those formerly of another sect, desiring ordination in this Dhamma and Discipline, desiring full admission, must undergo probation for four months, and after the four months, if the bhikkhus are pleased, they ordain them, they give them full admission to the state of a bhikkhu, then I will undergo probation for four years. After the four years, may the bhikkhus, if pleased, ordain me, may they give me full admission to the state of a bhikkhu.” Then the wanderer Sabhiya received ordination from the Blessed One, he received full admission… …and Venerable Sabhiya became one of the Arahants. The Sabhiya Sutta, the sixth, is finished. 7. The Sela Sutta Thus have I heard: At one time, the Blessed One, while wandering in Anguttarapa, together with a great Sangha of bhikkhus, with twelve hundred and fifty bhikkhus, arrived at a market town of Anguttarapa called Apana. Then Keniya the ascetic heard: “Indeed, good sirs, the recluse Gotama, a Sakyan, gone forth from the Sakya clan, is wandering in Anguttarapa together with a great Sangha of bhikkhus, with twelve hundred and fifty bhikkhus, and has arrived at Apana. And this good report has spread concerning the Venerable Gotama: ‘Indeed, that Blessed One is Arahant, perfectly enlightened, endowed with knowledge and conduct, well-gone, knower of the world, unsurpassed leader of persons to be tamed, teacher of gods and humans, Buddha, Blessed One.’ He declares this world with its devas, Maras, and Brahmas, with its recluses and brahmins, its generation of devas and humans, having realized it for himself through direct knowledge. He teaches the Dhamma beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with words… ointment, he proclaims the holy life, complete and utterly pure. Good indeed it is to see such Arahants.” Then Kenīya the ascetic approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having exchanged courteous and memorable talk, he sat down to one side. To Kenīya the ascetic, seated to one side, the Blessed One instructed, inspired, encouraged, and gladdened with a talk on Dhamma. Then Kenīya the ascetic, instructed, inspired, encouraged, and gladdened by the Blessed One with a talk on Dhamma, said to the Blessed One: “May Master Gotama accept a meal from me for tomorrow, together with the community of bhikkhus.” When this was said, the Blessed One said to Kenīya the ascetic: “Great indeed, Kenīya, is the community of bhikkhus, twelve hundred and fifty bhikkhus; and you are devoted to brahmins.” A second time Kenīya the ascetic said to the Blessed One: “Even though, Master Gotama, the community of bhikkhus is great, twelve hundred and fifty bhikkhus, and I am devoted to brahmins; may Master Gotama accept a meal from me for tomorrow, together with the community of bhikkhus.” A second time the Blessed One said to Kenīya the ascetic: “Great indeed, Kenīya, is the community of bhikkhus, twelve hundred and fifty bhikkhus; and you are devoted to brahmins.” A third time Kenīya the ascetic said to the Blessed One: “Even though, Master Gotama, the community of bhikkhus is great, twelve hundred and fifty bhikkhus, and I am devoted to brahmins; may Master Gotama accept a meal from me for tomorrow, together with the community of bhikkhus.” The Blessed One accepted by silence. Then Kenīya the ascetic, knowing the Blessed One’s acceptance, rose from his seat and approached his own hermitage. Having approached, he addressed his friends, associates, relatives, and kinsmen: “May my good friends, associates, relatives, and kinsmen listen, the recluse Gotama has "I have invited him for tomorrow's meal together with the Sangha of bhikkhus. Therefore, please do my work for me." "Yes, sir," Keṇiya the ascetic's friends, relatives, and kin agreed with Keṇiya the ascetic. Some dug ovens, some split firewood, some washed pots, some set up water jars, some arranged seats. Keṇiya the ascetic himself prepared the circular hall. Now at that time, Sela the brahmin was residing in Āpaṇa. He was a master of the three Vedas, complete with their glossaries and rituals, their phonology and etymology, and as the fifth, the histories. He was skilled in grammar, and an expert in the signs of a great man according to the Lokāyata system. He taught three hundred young men the mantras. Now at that time, Keṇiya the ascetic had great faith in Sela the brahmin. Then Sela the brahmin, surrounded by three hundred young men, wandering and walking for exercise, approached Keṇiya the ascetic's hermitage. Sela the brahmin saw in Keṇiya the ascetic's hermitage some digging ovens, ...some arranging seats, and Keṇiya the ascetic himself preparing the circular hall. Having seen this, he said to Keṇiya the ascetic: "Is there going to be a wedding for you, sir Keṇiya, or a marriage? Or is a great sacrifice at hand? Or has King Seniya Bimbisāra of Magadha been invited for tomorrow with his army?" "No, sir Sela, there will be no wedding or marriage for me,