MN 24 Prepared Chariots – Rathavinītasutta

Medium Discourses Collection 24 – Majjhima Nikāya 24

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

2.1

Then several bhikkhū who had completed the rainy season residence in their native land went to the Buddha, bowed, and sat down to one side. The Buddha said to them:

Atha kho sambahulā jātibhūmakā bhikkhū jātibhūmiyaṁ vassaṁvuṭṭhā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:

2.2

“In your native land, bhikkhū, which of the native bhikkhū is esteemed in this way:

“Ko nu kho, bhikkhave, jātibhūmiyaṁ jātibhūmakānaṁ bhikkhūnaṁ sabrahmacārīnaṁ evaṁ sambhāvito:

2.3

‘Personally having few wishes, they speak to the bhikkhū on having few wishes. Personally having contentment, seclusion, aloofness, energy, ethics, samādhi, wisdom, freedom, and the knowledge and vision of freedom, they speak to the bhikkhū on all these things. They’re an adviser and instructor, one who educates, encourages, fires up, and inspires their spiritual companions.’”

‘attanā ca appiccho appicchakathañca bhikkhūnaṁ kattā, attanā ca santuṭṭho santuṭṭhikathañca bhikkhūnaṁ kattā, attanā ca pavivitto pavivekakathañca bhikkhūnaṁ kattā, attanā ca asaṁsaṭṭho asaṁsaggakathañca bhikkhūnaṁ kattā, attanā ca āraddhavīriyo vīriyārambhakathañca bhikkhūnaṁ kattā, attanā ca sīlasampanno sīlasampadākathañca bhikkhūnaṁ kattā, attanā ca samādhisampanno samādhisampadākathañca bhikkhūnaṁ kattā, attanā ca paññāsampanno paññāsampadākathañca bhikkhūnaṁ kattā, attanā ca vimuttisampanno vimuttisampadākathañca bhikkhūnaṁ kattā, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadākathañca bhikkhūnaṁ kattā, ovādako viññāpako sandassako samādapako samuttejako sampahaṁsako sabrahmacārīnan’”ti?

2.4

“Puṇṇa son of Mantāṇī, sir, is esteemed in this way in our native land.”

“Puṇṇo nāma, bhante, āyasmā mantāṇiputto jātibhūmiyaṁ jātibhūmakānaṁ bhikkhūnaṁ sabrahmacārīnaṁ evaṁ sambhāvito:

2.5

‘attanā ca appiccho appicchakathañca bhikkhūnaṁ kattā, attanā ca santuṭṭho …pe… ovādako viññāpako sandassako samādapako samuttejako sampahaṁsako sabrahmacārīnan’”ti.

3.1

Now at that time Venerable Sāriputta was meditating not far from the Buddha.

Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti.

3.2

Then he thought:

Atha kho āyasmato sāriputtassa etadahosi:

3.3

“Puṇṇa son of Mantāṇī is fortunate, so very fortunate,

“lābhā āyasmato puṇṇassa mantāṇiputtassa, suladdhalābhā āyasmato puṇṇassa mantāṇiputtassa,

3.4

in that his sensible spiritual companions praise him point by point in the presence of the Teacher, and that the Teacher seconds that appreciation.

yassa viññū sabrahmacārī satthu sammukhā anumassa anumassa vaṇṇaṁ bhāsanti, tañca satthā abbhanumodati.

3.5

Hopefully, some time or other I’ll get to meet Venerable Puṇṇa, and we can have a discussion.”

Appeva nāma mayampi kadāci karahaci āyasmatā puṇṇena mantāṇiputtena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti.

4.1

When the Buddha had stayed in Rājagaha as long as he wished, he set out for Sāvatthī.

Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi.

4.2

Traveling stage by stage, he arrived at Sāvatthī,

Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari.

4.3

where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

4.4

Puṇṇa heard that the Buddha had arrived at Sāvatthī.

Assosi kho āyasmā puṇṇo mantāṇiputto: “bhagavā kira sāvatthiṁ anuppatto; sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme”ti.

5.1

Then he set his lodgings in order and, taking his bowl and robe, set out for Sāvatthī.

Atha kho āyasmā puṇṇo mantāṇiputto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṁ pakkāmi.

5.2

Eventually he came to Sāvatthī and Jeta’s Grove. He went up to the Buddha, bowed, and sat down to one side.

Anupubbena cārikaṁ caramāno yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

5.3

The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.

Ekamantaṁ nisinnaṁ kho āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

5.4

Then, having approved and agreed with what the Buddha said, Puṇṇa got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went to the Dark Forest for the day’s meditation.

Atha kho āyasmā puṇṇo mantāṇiputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena andhavanaṁ tenupasaṅkami divāvihārāya.

6.1

Then a certain bhikkhu went up to Venerable Sāriputta, and said to him,

Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca:

6.2

“Reverend Sāriputta, the bhikkhu named Puṇṇa, of whom you have often spoken so highly, after being inspired by a talk of the Buddha’s, left for the Dark Forest for the day’s meditation.”

“yassa kho tvaṁ, āvuso sāriputta, puṇṇassa nāma bhikkhuno mantāṇiputtassa abhiṇhaṁ kittayamāno ahosi, so bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena andhavanaṁ tena pakkanto divāvihārāyā”ti.

7.1

Sāriputta quickly grabbed his sitting cloth and followed behind Puṇṇa, keeping sight of his head.

Atha kho āyasmā sāriputto taramānarūpo nisīdanaṁ ādāya āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ piṭṭhito piṭṭhito anubandhi sīsānulokī.

7.2

Puṇṇa plunged deep into the Dark Forest and sat at the root of a tree for the day’s meditation.

Atha kho āyasmā puṇṇo mantāṇiputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

7.3

And Sāriputta did likewise.

Āyasmāpi kho sāriputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

8.1

Then in the late afternoon, Sāriputta came out of retreat, went to Puṇṇa, and exchanged greetings with him.

Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā puṇṇo mantāṇiputto tenupasaṅkami; upasaṅkamitvā āyasmatā puṇṇena mantāṇiputtena saddhiṁ sammodi.

8.2

When the greetings and polite conversation were over, he sat down to one side and said to Puṇṇa:

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ etadavoca:

9.1

“Reverend, is our spiritual life lived under the Buddha?”

“Bhagavati no, āvuso, brahmacariyaṁ vussatī”ti?

9.2

“Yes, reverend.”

“Evamāvuso”ti.

9.3

“Is the spiritual life lived under the Buddha for the sake of purification of ethics?”

“Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?

9.4

“Certainly not.”

“No hidaṁ, āvuso”.

9.5

“Then is the spiritual life lived under the Buddha for the sake of purification of mind?”

“Kiṁ panāvuso, cittavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?

9.6

“Certainly not.”

“No hidaṁ, āvuso”.

9.7

“Is the spiritual life lived under the Buddha for the sake of purification of view?”

“Kiṁ nu kho, āvuso, diṭṭhivisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?

9.8

“Certainly not.”

“No hidaṁ, āvuso”.

9.9

“Then is the spiritual life lived under the Buddha for the sake of purification through overcoming doubt?”

“Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?

9.10

“Certainly not.”

“No hidaṁ, āvuso”.

9.11

“Is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision of the variety of paths?”

“Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?

9.12

“Certainly not.”

“No hidaṁ, āvuso”.

9.13

“Then is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision of the practice?”

“Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?

9.14

“Certainly not.”

“No hidaṁ, āvuso”.

9.15

“Is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision?”

“Kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?

9.16

“Certainly not.”

“No hidaṁ, āvuso”.

10.1

“When asked each of these questions, you answered, ‘Certainly not.’

“‘Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.

10.2

‘Kiṁ panāvuso, cittavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.

10.3

‘Kiṁ nu kho, āvuso, diṭṭhivisuddhatthaṁ …pe…

10.4

kaṅkhāvitaraṇavisuddhatthaṁ …pe…

10.5

maggāmaggañāṇadassanavisuddhatthaṁ …pe…

10.6

paṭipadāñāṇadassanavisuddhatthaṁ …pe…

10.7

kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ āvuso’ti vadesi.

10.8

Then what exactly is the purpose of leading the spiritual life under the Buddha?”

Kimatthaṁ carahāvuso, bhagavati brahmacariyaṁ vussatī”ti?

10.9

“The purpose of leading the spiritual life under the Buddha is extinguishment by not grasping.”

“Anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī”ti.

11.1

“Reverend, is purification of ethics extinguishment by not grasping?”

“Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan”ti?

11.2

“Certainly not.”

“No hidaṁ, āvuso”.

11.3

“Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan”ti?

11.4

“No hidaṁ, āvuso”.

11.5

“Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan”ti?

11.6

“No hidaṁ, āvuso”.

11.7

“Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhi anupādāparinibbānan”ti?

11.8

“No hidaṁ, āvuso”.

11.9

“Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhi anupādāparinibbānan”ti?

11.10

“No hidaṁ, āvuso”.

11.11

“Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhi anupādāparinibbānan”ti?

11.12

“No hidaṁ, āvuso”.

11.13

“Is purification of knowledge and vision extinguishment by not grasping?”

“Kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan”ti?

11.14

“Certainly not.”

“No hidaṁ, āvuso”.

11.15

“Then is extinguishment by not grasping something apart from these things?”

“Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan”ti?

11.16

“Certainly not.”

“No hidaṁ, āvuso”.

12.1

“When asked each of these questions, you answered, ‘Certainly not.’

“‘Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.

12.2

‘Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.

12.3

‘Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan’ti …pe…

12.4

kaṅkhāvitaraṇavisuddhi …

12.5

maggāmaggañāṇadassanavisuddhi …

12.6

paṭipadāñāṇadassanavisuddhi …

12.7

‘kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.

12.8

‘Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.

12.9

How then should we see the meaning of this statement?”

Yathākathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?

13.1

“If the Buddha had declared purification of ethics to be extinguishment by not grasping, he would have declared that which has grasping to be extinguishment by not grasping. …

“Sīlavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.

13.2

Cittavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.

13.3

Diṭṭhivisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.

13.4

Kaṅkhāvitaraṇavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.

13.5

Maggāmaggañāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.

13.6

Paṭipadāñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.

13.7

If the Buddha had declared purification of knowledge and vision to be extinguishment by not grasping, he would have declared that which has grasping to be extinguishment by not grasping.

Ñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.

13.8

But if extinguishment by not grasping was something apart from these things, an ordinary person would become extinguished.

Aññatra ce, āvuso, imehi dhammehi anupādāparinibbānaṁ abhavissa, puthujjano parinibbāyeyya.

13.9

For an ordinary person lacks these things.

Puthujjano hi, āvuso, aññatra imehi dhammehi.

14.1

Well then, reverend, I shall give you a simile.

Tena hāvuso, upamaṁ te karissāmi;

14.2

For by means of a simile some sensible people understand the meaning of what is said.

upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.

14.3

Suppose that, while staying in Sāvatthī, King Pasenadi of Kosala had some urgent business come up in Sāketa.

Seyyathāpi, āvuso, rañño pasenadissa kosalassa sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajjeyya.

14.4

Now, between Sāvatthī and Sāketa seven prepared chariots were stationed ready for him.

Tassa antarā ca sāvatthiṁ antarā ca sāketaṁ satta rathavinītāni upaṭṭhapeyyuṁ.

14.5

Then Pasenadi, having departed Sāvatthī, mounted the first prepared chariot by the gate of the royal compound. The first prepared chariot would bring him to the second, where he’d dismount and mount the second chariot.

Atha kho, āvuso, rājā pasenadi kosalo sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṁ rathavinītaṁ abhiruheyya, paṭhamena rathavinītena dutiyaṁ rathavinītaṁ pāpuṇeyya, paṭhamaṁ rathavinītaṁ vissajjeyya dutiyaṁ rathavinītaṁ abhiruheyya.

14.6

The second prepared chariot would bring him to the third …

Dutiyena rathavinītena tatiyaṁ rathavinītaṁ pāpuṇeyya, dutiyaṁ rathavinītaṁ vissajjeyya, tatiyaṁ rathavinītaṁ abhiruheyya.

14.7

The third prepared chariot would bring him to the fourth …

Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇeyya, tatiyaṁ rathavinītaṁ vissajjeyya, catutthaṁ rathavinītaṁ abhiruheyya.

14.8

The fourth prepared chariot would bring him to the fifth …

Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇeyya, catutthaṁ rathavinītaṁ vissajjeyya, pañcamaṁ rathavinītaṁ abhiruheyya.

14.9

The fifth prepared chariot would bring him to the sixth …

Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇeyya, pañcamaṁ rathavinītaṁ vissajjeyya, chaṭṭhaṁ rathavinītaṁ abhiruheyya.

14.10

The sixth prepared chariot would bring him to the seventh, where he’d dismount and mount the seventh chariot.

Chaṭṭhena rathavinītena sattamaṁ rathavinītaṁ pāpuṇeyya, chaṭṭhaṁ rathavinītaṁ vissajjeyya, sattamaṁ rathavinītaṁ abhiruheyya.

14.11

The seventh prepared chariot would bring him to the gate of the royal compound of Sāketa.

Sattamena rathavinītena sāketaṁ anupāpuṇeyya antepuradvāraṁ.

14.12

And when he was at the gate, friends and colleagues, relatives and kin would ask him:

Tamenaṁ antepuradvāragataṁ samānaṁ mittāmaccā ñātisālohitā evaṁ puccheyyuṁ:

14.13

‘Great king, did you come to Sāketa from Sāvatthī by this prepared chariot?’

‘iminā tvaṁ, mahārāja, rathavinītena sāvatthiyā sāketaṁ anuppatto antepuradvāran’ti?

14.14

If asked this, how should King Pasenadi rightly reply?”

Kathaṁ byākaramāno nu kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti?

14.15

“The king should reply:

“Evaṁ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyya:

14.16

‘Well, while staying in Sāvatthī, I had some urgent business come up in Sāketa.

‘idha me sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajji.

14.17

Now, between Sāvatthī and Sāketa seven prepared chariots were stationed ready for me.

Tassa me antarā ca sāvatthiṁ antarā ca sāketaṁ satta rathavinītāni upaṭṭhapesuṁ.

14.18

Then, having departed Sāvatthī, I mounted the first prepared chariot by the gate of the royal compound.

Atha khvāhaṁ sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṁ rathavinītaṁ abhiruhiṁ.

14.19

The first prepared chariot brought me to the second, where I dismounted and mounted the second chariot. …

Paṭhamena rathavinītena dutiyaṁ rathavinītaṁ pāpuṇiṁ, paṭhamaṁ rathavinītaṁ vissajjiṁ dutiyaṁ rathavinītaṁ abhiruhiṁ.

14.20

Dutiyena rathavinītena tatiyaṁ rathavinītaṁ pāpuṇiṁ, dutiyaṁ rathavinītaṁ vissajjiṁ, tatiyaṁ rathavinītaṁ abhiruhiṁ.

14.21

Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇiṁ, tatiyaṁ rathavinītaṁ vissajjiṁ, catutthaṁ rathavinītaṁ abhiruhiṁ.

14.22

Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇiṁ, catutthaṁ rathavinītaṁ vissajjiṁ, pañcamaṁ rathavinītaṁ abhiruhiṁ.

14.23

Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇiṁ, pañcamaṁ rathavinītaṁ vissajjiṁ, chaṭṭhaṁ rathavinītaṁ abhiruhiṁ.

14.24

The sixth prepared chariot brought me to the seventh, where I dismounted and mounted the seventh chariot.

Chaṭṭhena rathavinītena sattamaṁ rathavinītaṁ pāpuṇiṁ, chaṭṭhaṁ rathavinītaṁ vissajjiṁ, sattamaṁ rathavinītaṁ abhiruhiṁ.

14.25

The seventh prepared chariot brought me to the gate of the royal compound of Sāketa.’

Sattamena rathavinītena sāketaṁ anuppatto antepuradvāran’ti.

14.26

That’s how King Pasenadi should rightly reply.”

Evaṁ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti.

15.1

“In the same way, reverend, purification of ethics is only for the sake of purification of mind. Purification of mind is only for the sake of purification of view. Purification of view is only for the sake of purification through overcoming doubt. Purification through overcoming doubt is only for the sake of purification of knowledge and vision of the variety of paths. Purification of knowledge and vision of the variety of paths is only for the sake of purification of knowledge and vision of the practice. Purification of knowledge and vision of the practice is only for the sake of purification of knowledge and vision. Purification of knowledge and vision is only for the sake of extinguishment by not grasping.

“Evameva kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā, cittavisuddhi yāvadeva diṭṭhivisuddhatthā, diṭṭhivisuddhi yāvadeva kaṅkhāvitaraṇavisuddhatthā, kaṅkhāvitaraṇavisuddhi yāvadeva maggāmaggañāṇadassanavisuddhatthā, maggāmaggañāṇadassanavisuddhi yāvadeva paṭipadāñāṇadassanavisuddhatthā, paṭipadāñāṇadassanavisuddhi yāvadeva ñāṇadassanavisuddhatthā, ñāṇadassanavisuddhi yāvadeva anupādāparinibbānatthā.

15.2

The spiritual life is lived under the Buddha for the sake of extinguishment by not grasping.”

Anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī”ti.

16.1

When he said this, Sāriputta said to Puṇṇa,

Evaṁ vutte, āyasmā sāriputto āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ etadavoca:

16.2

“What is the venerable’s name? And how are you known among your spiritual companions?”

“konāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī”ti?

16.3

“Reverend, my name is Puṇṇa.

“Puṇṇoti kho me, āvuso, nāmaṁ;

16.4

And I am known as Mantāṇiputta among my spiritual companions.”

mantāṇiputtoti ca pana maṁ sabrahmacārī jānantī”ti.

16.5

“It’s incredible, reverend, it’s amazing!

“Acchariyaṁ, āvuso, abbhutaṁ, āvuso.

16.6

Venerable Puṇṇa son of Mantāṇī has answered each deep question point by point, as a learned disciple who rightly understands the teacher’s instructions.

Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā puṇṇena mantāṇiputtena gambhīrā gambhīrapañhā anumassa anumassa byākatā.

16.7

It is fortunate for his spiritual companions, so very fortunate,

Lābhā sabrahmacārīnaṁ, suladdhalābhā sabrahmacārīnaṁ,

16.8

that they get to see Venerable Puṇṇa son of Mantāṇī and pay homage to him.

ye āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ labhanti dassanāya, labhanti payirūpāsanāya.

16.9

Even if they only got to see him and pay respects to him by carrying him around on their heads on a roll of cloth, it would still be very fortunate for them! And it’s fortunate for me, so very fortunate, that I get to see the venerable and pay homage to him.”

Celaṇḍukena cepi sabrahmacārī āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ muddhanā pariharantā labheyyuṁ dassanāya, labheyyuṁ payirūpāsanāya, tesampi lābhā tesampi suladdhaṁ, amhākampi lābhā amhākampi suladdhaṁ, ye mayaṁ āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ labhāma dassanāya, labhāma payirūpāsanāyā”ti.

17.1

When he said this, Puṇṇa said to Sāriputta,

Evaṁ vutte, āyasmā puṇṇo mantāṇiputto āyasmantaṁ sāriputtaṁ etadavoca:

17.2

“What is the venerable’s name? And how are you known among your spiritual companions?”

“ko nāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī”ti?

17.3

“Reverend, my name is Upatissa.

“Upatissoti kho me, āvuso, nāmaṁ;

17.4

And I am known as Sāriputta among my spiritual companions.”

sāriputtoti ca pana maṁ sabrahmacārī jānantī”ti.

17.5

“Goodness! I had no idea I was consulting with the Venerable Sāriputta, the disciple who is fit to be compared with the Teacher himself!

“Satthukappena vata kira, bho, sāvakena saddhiṁ mantayamānā na jānimha:

17.6

‘āyasmā sāriputto’ti.

17.7

If I’d known, I wouldn’t have said so much.

Sace hi mayaṁ jāneyyāma ‘āyasmā sāriputto’ti, ettakampi no nappaṭibhāseyya.

17.8

It’s incredible, reverend, it’s amazing!

Acchariyaṁ, āvuso, abbhutaṁ, āvuso.

17.9

Venerable Sāriputta has asked each deep question point by point, as a learned disciple who rightly understands the teacher’s instructions.

Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā sāriputtena gambhīrā gambhīrapañhā anumassa anumassa pucchitā.

17.10

It is fortunate for his spiritual companions, so very fortunate,

Lābhā sabrahmacārīnaṁ suladdhalābhā sabrahmacārīnaṁ,

17.11

that they get to see Venerable Sāriputta and pay homage to him.

ye āyasmantaṁ sāriputtaṁ labhanti dassanāya, labhanti payirūpāsanāya.

17.12

Celaṇḍukena cepi sabrahmacārī āyasmantaṁ sāriputtaṁ muddhanā pariharantā labheyyuṁ dassanāya, labheyyuṁ payirūpāsanāya, tesampi lābhā tesampi suladdhaṁ, amhākampi lābhā amhākampi suladdhaṁ, ye mayaṁ āyasmantaṁ sāriputtaṁ labhāma dassanāya, labhāma payirūpāsanāyā”ti.

17.13

And so these two spiritual giants agreed with each others’ fine words.

Itiha te ubhopi mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti.

17.14

Rathavinītasuttaṁ niṭṭhitaṁ catutthaṁ.