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Majjhima Nikāya 24 Middle Discourses 24
Rathavinītasutta Chariots at the Ready
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho sambahulā jātibhūmakā bhikkhū jātibhūmiyaṁ vassaṁvuṭṭhā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca: Then a number of bhikkhus from (the Blessed One’s) native land who had spent the Rains there, went to the Blessed One, and after paying homage to him, they sat down at one side. When they had done so, the Blessed One asked them:Then several mendicants 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:
“Ko nu kho, bhikkhave, jātibhūmiyaṁ jātibhūmakānaṁ bhikkhūnaṁ sabrahmacārīnaṁ evaṁ sambhāvito: ‘Bhikkhus, who is there in (my) native land that is esteemed by the bhikkhus of (my) native land, his companions in the life divine, in this way:“In your native land, mendicants, which of the native mendicants is esteemed in this way:
‘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? with few wishes himself, he talks to the bhikkhus on fewness of wishes; content himself, he talks to the bhikkhus on contentment; secluded himself, he talks to the bhikkhus on seclusion; aloof from society himself, he talks to the bhikkhus on aloofness from society; energetic himself, he talks to the bhikkhus on energy; perfect in virtue himself, he talks to the bhikkhus on perfection of virtue; perfect in concentration himself, he talks to the bhikkhus on perfection of concentration; perfect in understanding himself, he talks to the bhikkhus on perfection of understanding; perfect in deliverance himself, he talks to the bhikkhus on perfection of deliverance; perfect in the knowing and seeing of deliverance himself, he talks to the bhikkhus on perfection in knowing and seeing deliverance; who advises, informs, instructs, urges, rouses and encourages his companions in the life divine?’‘Personally having few wishes, they speak to the mendicants on having few wishes. Personally having contentment, seclusion, aloofness, energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom, they speak to the mendicants on all these things. They’re an adviser and counselor, one who educates, encourages, fires up, and inspires their spiritual companions.’”
“Puṇṇo nāma, bhante, āyasmā mantāṇiputto jātibhūmiyaṁ jātibhūmakānaṁ bhikkhūnaṁ sabrahmacārīnaṁ evaṁ sambhāvito: ‘Venerable sir, the venerable Mantāniputta called Punna is esteemed in the native land by bhikkhus of the native land, his companions in the life divine, in this way:“Puṇṇa son of Mantāṇī, sir, is esteemed in this way in our native land.”
‘attanā ca appiccho appicchakathañca bhikkhūnaṁ kattā, attanā ca santuṭṭho …pe… ovādako viññāpako sandassako samādapako samuttejako sampahaṁsako sabrahmacārīnan’”ti. with few wishes himself, he talks to the bhikkhus on fewness of wishes … rouses and encourages his companions in the life divine.’
Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti. Now on that occasion the venerable Sāriputta was seated near the Blessed One.Now at that time Venerable Sāriputta was sitting not far from the Buddha.
Atha kho āyasmato sāriputtassa etadahosi: Then it occurred to the venerable Sāriputta:Then he thought:
“lābhā āyasmato puṇṇassa mantāṇiputtassa, suladdhalābhā āyasmato puṇṇassa mantāṇiputtassa, ‘It is gain for the venerable Punna Mantāniputta, it is great gain for him“Puṇṇa son of Mantāṇī is fortunate, so very fortunate,
yassa viññū sabrahmacārī satthu sammukhā anumassa anumassa vaṇṇaṁ bhāsanti, tañca satthā abbhanumodati. that wise companions in the life divine praise him point by point in the Master’s presence.in that his sensible spiritual companions praise him point by point in the presence of the Teacher, and that the Teacher seconds that appreciation.
Appeva nāma mayampi kadāci karahaci āyasmatā puṇṇena mantāṇiputtena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti. Now suppose that sometime or other, we were to meet the venerable Punna Mantāniputta and have some conversation with him?’Hopefully, some time or other I’ll get to meet Venerable Puṇṇa, and we can have a discussion.”
Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Then, when the Blessed One had stayed at Rājagaha as long as he chose, he set out to go by stages to Sāvatthi.When the Buddha had stayed in Rājagaha as long as he pleased, he set out for Sāvatthī.
Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Wandering by stages, he at length arrived at Sāvatthi.Traveling stage by stage, he arrived at Sāvatthī,
Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. There he lived in Jeta’s Grove, Anāthapindika’s Park.where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Assosi kho āyasmā puṇṇo mantāṇiputto: “bhagavā kira sāvatthiṁ anuppatto; sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme”ti. The venerable Punna Mantāniputta heard: ‘The Blessed One, it seems, has arrived at Sāvatthi and is living in Jeta’s Grove, Anāthapindika’s Park.’Puṇṇa heard that the Buddha had arrived at Sāvatthī.
Atha kho āyasmā puṇṇo mantāṇiputto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṁ pakkāmi. Then the venerable Punna Mantāniputta set his resting-place in order and taking his outer robe and bowl set out to go by stages to Sāvatthi.Then he set his lodgings in order and, taking his bowl and robe, set out for Sāvatthī.
Anupubbena cārikaṁ caramāno yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Wandering by stages, he at length arrived at Sāvatthi (and he went) to Jeta’s Grove, Anāthapindika’s Park, to (see) the Blessed One. After paying homage to him, he sat down at one side.Eventually he came to Sāvatthī and Jeta’s Grove. He went up to the Buddha, bowed, and sat down to one side.
Ekamantaṁ nisinnaṁ kho āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. When he had done so, the Blessed One instructed, roused and encouraged him with talk on the Dhamma.The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.
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. Then satisfied and delighting in the Blessed One’s words, the venerable Punna Mantāniputta rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he went to the Blind Mens’ Grove for the day’s abiding.Then, having approved and agreed with what the Buddha said, Puṇṇa rose 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 aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: Then a certain bhikkhu went to the venerable Sāriputta and said to him:Then a certain mendicant went up to Venerable Sāriputta, and said to him,
“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. ‘Friend Sāriputta, the bhikkhu Punna Mantāniputta of whom you have always spoken highly has just been instructed, urged, roused and encouraged by the Blessed One with talk on the Dhamma and being satisfied and delighting in the Blessed One’s words, he has now risen from his seat, and after paying homage to him, keeping him on his right, he is going to the Blind Mens’ Grove for the day’s abiding.’“Reverend Sāriputta, the mendicant 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.”
Atha kho āyasmā sāriputto taramānarūpo nisīdanaṁ ādāya āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ piṭṭhito piṭṭhito anubandhi sīsānulokī. Then the venerable Sāriputta quickly picked up a mat and followed close behind the venerable Punna Mantāniputta, keeping his head in sight.Sāriputta quickly grabbed his sitting cloth and followed behind Puṇṇa, keeping sight of his head.
Atha kho āyasmā puṇṇo mantāṇiputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Then the venerable Punna Mantāniputta went in to the Blind Mens’ Grove and sat down for the day’s abiding at the root of a tree.Puṇṇa plunged deep into the Dark Forest and sat at the root of a tree for the day’s meditation.
Āyasmāpi kho sāriputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. And the venerable Sāriputta went into the Blind Mens’ Grove and sat down for the day’s abiding at the root of a tree.And Sāriputta did likewise.
Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā puṇṇo mantāṇiputto tenupasaṅkami; upasaṅkamitvā āyasmatā puṇṇena mantāṇiputtena saddhiṁ sammodi. Then when it was evening, the venerable Sāriputta rose from meditation, and went to the venerable Punna Mantāniputta and exchanged greetings with him,Then in the late afternoon, Sāriputta came out of retreat, went to Puṇṇa, and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ etadavoca: and when the courteous and amiable talk was finished, he sat down at one side. When he had done so, he said to the venerable Punna Mantāniputta:When the greetings and polite conversation were over, he sat down to one side and said to Puṇṇa:
“Bhagavati no, āvuso, brahmacariyaṁ vussatī”ti? ‘Is the life divine lived under the Blessed One, friend?’“Reverend, is our spiritual life lived under the Buddha?”
“Evamāvuso”ti. ‘Yes, friend.’“Yes, reverend.”
“Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? ‘But, friend, is it for the goal of purification of virtue that the life divine is lived under the Blessed One?’“Is the spiritual life lived under the Buddha for the sake of purification of ethics?”
“No hidaṁ, āvuso”. ‘No, friend.’“Certainly not.”
“Kiṁ panāvuso, cittavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? ‘Then is it for the goal of purification of mind?’“Well, is the spiritual life lived under the Buddha for the sake of purification of mind?”
“No hidaṁ, āvuso”. ‘No, friend.’“Certainly not.”
“Kiṁ nu kho, āvuso, diṭṭhivisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? ‘Then is it for the goal of purification of view?’“Is the spiritual life lived under the Buddha for the sake of purification of view?”
“No hidaṁ, āvuso”. ‘No, friend.’“Certainly not.”
“Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? ‘Then is it for the goal of purification by overcoming doubt?’“Well, is the spiritual life lived under the Buddha for the sake of purification by traversing doubt?”
“No hidaṁ, āvuso”. ‘No, friend.’“Certainly not.”
“Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? ‘Then is it for the goal of purification by knowledge and vision of what is and what is not the path?’“Is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision of what is the path and what is not the path?”
“No hidaṁ, āvuso”. ‘No, friend.’“Certainly not.”
“Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? ‘Then is it for the goal of purification by knowledge and vision of the way?’“Well, is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision of the practice?”
“No hidaṁ, āvuso”. ‘No, friend.’“Certainly not.”
“Kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? ‘Then is it for the goal of purification by knowledge and vision?’“Is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision?”
“No hidaṁ, āvuso”. ‘No, friend.’“Certainly not.”
“‘Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. ‘Friend, when asked: “But, friend is it for the goal of purification of virtue that the life divine is lived under the Blessed One”, you replied: “No, friend”,“When asked each of these questions, you answered, ‘Certainly not.’
‘Kiṁ panāvuso, cittavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. and when asked: “Then is it for the goal of purification of mind
‘Kiṁ nu kho, āvuso, diṭṭhivisuddhatthaṁ …pe… … purification of view
kaṅkhāvitaraṇavisuddhatthaṁ …pe… … purification by overcoming doubt
maggāmaggañāṇadassanavisuddhatthaṁ …pe… … purification by knowledge and vision of what is and what is not the Path
paṭipadāñāṇadassanavisuddhatthaṁ …pe… … purification by knowledge and vision of the Way
kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ āvuso’ti vadesi. … purification by knowledge and vision” you replied: “No, friend”.
Kimatthaṁ carahāvuso, bhagavati brahmacariyaṁ vussatī”ti? For what goal, then, is the life divine lived under the Blessed One?’Then what exactly is the goal of leading the spiritual life under the Buddha?”
“Anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī”ti. ‘Friend, it is for the goal of Nibbāna through not clinging that the life divine is lived under the Blessed One.’“The goal of leading the spiritual life under the Buddha is complete extinguishment with no fuel for grasping.”
“Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan”ti? ‘But, friend, is the purification of virtue Nibbāna through not clinging?’“Reverend, is purification of ethics complete extinguishment with no fuel for grasping?”
“No hidaṁ, āvuso”. ‘No, friend.’“Certainly not, reverend.”
“Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan”ti? ‘Then is the purification of mind Nibbāna through not clinging?’“Is purification of mind …
“No hidaṁ, āvuso”. ‘No, friend.’
“Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan”ti? ‘Then is the purification of view Nibbāna through not clinging?’purification of view …
“No hidaṁ, āvuso”. ‘No, friend.’
“Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhi anupādāparinibbānan”ti? ‘Then is the purification by overcoming doubt Nibbāna through not clinging?’purification by traversing doubt …
“No hidaṁ, āvuso”. ‘No, friend.’
“Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhi anupādāparinibbānan”ti? ‘Then is the purification by knowledge and vision of what is and what is not the Path Nibbāna through not clinging?’purification of knowledge and vision of what is the path and what is not the path …
“No hidaṁ, āvuso”. ‘No, friend.’
“Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhi anupādāparinibbānan”ti? ‘Then is the purification by knowledge and vision of the Way Nibbāna through not clinging?’purification of knowledge and vision of the practice …
“No hidaṁ, āvuso”. ‘No, friend.’
“Kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan”ti? ‘Then is the purification by knowledge and vision Nibbāna through not clinging?’Is purification of knowledge and vision complete extinguishment with no fuel for grasping?”
“No hidaṁ, āvuso”. ‘No, friend.’“Certainly not.”
“Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan”ti? ‘Then is it apart from these dhammas that there is Nibbāna through not clinging?’“Then is complete extinguishment with no fuel for grasping something apart from these things?”
“No hidaṁ, āvuso”. ‘No, friend.’“Certainly not.”
“‘Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. ‘When asked: “But, friend, is the purification of virtue Nibbāna through not clinging?” you replied: “No, friend”,“When asked each of these questions, you answered, ‘Certainly not.’
‘Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. and when asked: “Then is the purification of mind
‘Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan’ti …pe… … the purification of view
kaṅkhāvitaraṇavisuddhi … … the purification by overcoming doubt
maggāmaggañāṇadassanavisuddhi … … purification by knowledge and vision of what is and what is not the Path
paṭipadāñāṇadassanavisuddhi … … the purification by knowledge and vision of the Way
‘kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. … the purification by knowledge and vision Nibbāna through not clinging?” you replied: “No, friend”.
‘Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. And when asked: “Is it apart from these dhammas that there is Nibbāna through not clinging?” you replied: “No, friend”.
Yathākathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti? But how should the meaning of these statements be regarded?’How then should we see the meaning of this statement?”
“Sīlavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. ‘Friend, if the Blessed One had described purification of virtue as Nibbāna through not clinging, he would have described what is still accompanied by clinging as Nibbāna through not clinging.“If the Buddha had asserted purification of ethics to be complete extinguishment with no fuel for grasping, he would have asserted that which grasps fuel to be complete extinguishment without grasping fuel.
Cittavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. If the Blessed One had described purification of mindIf the Buddha had asserted purification of mind …
Diṭṭhivisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. … purification of viewpurification of view …
Kaṅkhāvitaraṇavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. … purification by overcoming doubtpurification by traversing doubt …
Maggāmaggañāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. … purification by knowledge and vision of what is and what is not the Pathpurification of knowledge and vision of what is the path and what is not the path …
Paṭipadāñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. … purification by knowledge and vision of the Waypurification of knowledge and vision of the practice …
Ñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. … purification by knowledge and vision as Nibbāna through not clinging, he would have described what is still accompanied by clinging as Nibbāna through not clinging.If the Buddha had asserted purification of knowledge and vision to be complete extinguishment with no fuel for grasping, he would have asserted that which grasps fuel to be complete extinguishment without grasping fuel.
Aññatra ce, āvuso, imehi dhammehi anupādāparinibbānaṁ abhavissa, puthujjano parinibbāyeyya. And if what is without these dhammas were Nibbāna through not clinging, then an ordinary man would have reached Nibbāna,But if complete extinguishment with no fuel for grasping was something apart from these things, an ordinary person would become extinguished.
Puthujjano hi, āvuso, aññatra imehi dhammehi. for an ordinary man is without these dhammas.’For an ordinary person lacks these things.
Tena hāvuso, upamaṁ te karissāmi; ‘As to that, friend, I shall give you a simile,Well then, reverend, I shall give you a simile.
upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. for some wise men understand by means of a simile the meaning of what is said first.For by means of a simile some sensible people understand the meaning of what is said.
Seyyathāpi, āvuso, rañño pasenadissa kosalassa sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajjeyya. Suppose the King Pasenadi of Kosala while living at Sāvatthi had some urgent business to settle at Sāketa,Suppose that, while staying in Sāvatthī, King Pasenadi of Kosala had some urgent business come up in Sāketa.
Tassa antarā ca sāvatthiṁ antarā ca sāketaṁ satta rathavinītāni upaṭṭhapeyyuṁ. and that between Sāvatthi and Sāketa seven relay coaches were kept ready for him;Now, between Sāvatthī and Sāketa seven chariots were stationed at the ready for him.
Atha kho, āvuso, rājā pasenadi kosalo sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṁ rathavinītaṁ abhiruheyya, paṭhamena rathavinītena dutiyaṁ rathavinītaṁ pāpuṇeyya, paṭhamaṁ rathavinītaṁ vissajjeyya dutiyaṁ rathavinītaṁ abhiruheyya. and then King Pasenadi of Kosala came out of the inner palace door in Sāvatthi and mounted the first relay coach; and by means of the first relay coach he arrived at the second relay coach; then he dismounted from the first coach and mounted the second coach;Then Pasenadi, exiting Sāvatthī, mounted the first chariot at the ready by the gate of the royal compound. The first chariot at the ready would bring him to the second, where he’d dismount and mount the second chariot.
Dutiyena rathavinītena tatiyaṁ rathavinītaṁ pāpuṇeyya, dutiyaṁ rathavinītaṁ vissajjeyya, tatiyaṁ rathavinītaṁ abhiruheyya. and by means of the second coach he arrived at the third coach …The second chariot at the ready would bring him to the third …
Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇeyya, tatiyaṁ rathavinītaṁ vissajjeyya, catutthaṁ rathavinītaṁ abhiruheyya. by means of the third coach he arrived at the fourth coach …The third chariot at the ready would bring him to the fourth …
Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇeyya, catutthaṁ rathavinītaṁ vissajjeyya, pañcamaṁ rathavinītaṁ abhiruheyya. by means of the fourth coach he arrived at the fifth coach …The fourth chariot at the ready would bring him to the fifth …
Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇeyya, pañcamaṁ rathavinītaṁ vissajjeyya, chaṭṭhaṁ rathavinītaṁ abhiruheyya. by means of the fifth coach he arrived at the sixth coach …The fifth chariot at the ready would bring him to the sixth …
Chaṭṭhena rathavinītena sattamaṁ rathavinītaṁ pāpuṇeyya, chaṭṭhaṁ rathavinītaṁ vissajjeyya, sattamaṁ rathavinītaṁ abhiruheyya. by means of the sixth coach he arrived at the seventh coach,The sixth chariot at the ready would bring him to the seventh, where he’d dismount and mount the seventh chariot.
Sattamena rathavinītena sāketaṁ anupāpuṇeyya antepuradvāraṁ. and by means of the seventh coach he arrived at the inner palace door in Sāketa.The seventh chariot at the ready would bring him to the gate of the royal compound of Sāketa.
Tamenaṁ antepuradvāragataṁ samānaṁ mittāmaccā ñātisālohitā evaṁ puccheyyuṁ: Then, when he had come to the inner palace door, his friends and acquaintances, his relatives and kin, asked him:And when he was at the gate, friends and colleagues, relatives and kin would ask him:
‘iminā tvaṁ, mahārāja, rathavinītena sāvatthiyā sāketaṁ anuppatto antepuradvāran’ti? “Sire, did you come from Sāvatthi by means of this coach to the inner palace door in Sāketa?”—‘Great king, did you come to Sāketa from Sāvatthī by this chariot at the ready?’
Kathaṁ byākaramāno nu kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti? how then should King Pasenadi of Kosala answer in order to answer correctly?”If asked this, how should King Pasenadi rightly reply?”
“Evaṁ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyya: ‘In order to answer correctly, friend, he should answer thus:“The king should reply:
‘idha me sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajji. “Here while living at Sāvatthi I had some urgent business to settle at Sāketa.‘Well, while staying in Sāvatthī, I had some urgent business come up in Sāketa.
Tassa me antarā ca sāvatthiṁ antarā ca sāketaṁ satta rathavinītāni upaṭṭhapesuṁ. And between Sāvatthi and Sāketa seven relay coaches are kept ready for me.Now, between Sāvatthī and Sāketa seven chariots were stationed at the ready for me.
Atha khvāhaṁ sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṁ rathavinītaṁ abhiruhiṁ. Then I came out of the inner palace door in Sāvatthi and mounted the first relay coachThen, exiting Sāvatthī, I mounted the first chariot at the ready by the gate of the royal compound.
Paṭhamena rathavinītena dutiyaṁ rathavinītaṁ pāpuṇiṁ, paṭhamaṁ rathavinītaṁ vissajjiṁ dutiyaṁ rathavinītaṁ abhiruhiṁ. and by means of the first relay coach I arrived at the second …The first chariot at the ready brought me to the second, where I dismounted and mounted the second chariot. …
Dutiyena rathavinītena tatiyaṁ rathavinītaṁ pāpuṇiṁ, dutiyaṁ rathavinītaṁ vissajjiṁ, tatiyaṁ rathavinītaṁ abhiruhiṁ. and by means of the second coach I arrived at the third …The second chariot brought me to the third …
Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇiṁ, tatiyaṁ rathavinītaṁ vissajjiṁ, catutthaṁ rathavinītaṁ abhiruhiṁ. and by means of the third coach I arrived at the fourth …the fourth …
Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇiṁ, catutthaṁ rathavinītaṁ vissajjiṁ, pañcamaṁ rathavinītaṁ abhiruhiṁ. and by means of the fourth coach I arrived at the fifth …the fifth …
Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇiṁ, pañcamaṁ rathavinītaṁ vissajjiṁ, chaṭṭhaṁ rathavinītaṁ abhiruhiṁ. and by means of the fifth coach I arrived at the sixth …the sixth …
Chaṭṭhena rathavinītena sattamaṁ rathavinītaṁ pāpuṇiṁ, chaṭṭhaṁ rathavinītaṁ vissajjiṁ, sattamaṁ rathavinītaṁ abhiruhiṁ. and by means of the sixth coach I arrived at the seventh —The sixth chariot at the ready brought me to the seventh, where I dismounted and mounted the seventh chariot.
Sattamena rathavinītena sāketaṁ anuppatto antepuradvāran’ti. and by means of the seventh relay coach I arrived at the inner palace door in Sāketa.”The seventh chariot at the ready brought me to the gate of the royal compound of Sāketa.’
Evaṁ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti. In order to answer correctly he should answer thus.’That’s how King Pasenadi should rightly reply.”
“Evameva kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā, cittavisuddhi yāvadeva diṭṭhivisuddhatthā, diṭṭhivisuddhi yāvadeva kaṅkhāvitaraṇavisuddhatthā, kaṅkhāvitaraṇavisuddhi yāvadeva maggāmaggañāṇadassanavisuddhatthā, maggāmaggañāṇadassanavisuddhi yāvadeva paṭipadāñāṇadassanavisuddhatthā, paṭipadāñāṇadassanavisuddhi yāvadeva ñāṇadassanavisuddhatthā, ñāṇadassanavisuddhi yāvadeva anupādāparinibbānatthā. ‘So too, friend, the purification of virtue has the purification of mind as its goal; the purification of mind has the purification of view as its goal; the purification of view has the purification by overcoming doubt as its goal; the purification by overcoming doubt has the purification by knowledge and vision of what is and what is not the Path as its goal; the purification by knowledge and vision of what is and what is not the Path has the purification by knowledge and vision of the Way as its goal; the purification by knowledge and vision of the Way has the purification by knowledge and vision as its goal; the purification by knowledge and vision has Nibbāna through not clinging as its goal.“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 by traversing doubt. Purification by traversing doubt is only for the sake of purification of knowledge and vision of what is the path and what is not the path. Purification of knowledge and vision of what is the path and what is not the path 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 with no fuel for grasping.
Anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī”ti. It is for the goal of Nibbāna through not clinging that the life divine is lived under the Blessed One.’The spiritual life is lived under the Buddha for the sake of complete extinguishment with no fuel for grasping.”
Evaṁ vutte, āyasmā sāriputto āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ etadavoca: When this was said, the venerable Sāriputta asked the venerable Punna Mantāniputta:When he said this, Sāriputta said to Puṇṇa,
“konāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī”ti? ‘What is the venerable one’s name, and how do his companions in the life divine know him?’“What is the venerable’s name? And how are you known among your spiritual companions?”
“Puṇṇoti kho me, āvuso, nāmaṁ; ‘My name is Punna, friend,“Reverend, my name is Puṇṇa.
mantāṇiputtoti ca pana maṁ sabrahmacārī jānantī”ti. and companions in the life divine know me as Mantāniputta.’And I am known as ‘son of Mantāṇī’ among my spiritual companions.”
“Acchariyaṁ, āvuso, abbhutaṁ, āvuso. ‘It is wonderful, friend, it is marvellous;“It’s incredible, reverend, it’s amazing!
Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā puṇṇena mantāṇiputtena gambhīrā gambhīrapañhā anumassa anumassa byākatā. each profound question has been answered point by point by the venerable Punna Mantāniputta as a learned disciple who knows the Master’s Teaching as it is.Venerable Puṇṇa son of Mantāṇī has answered each deep question point by point, as a learned disciple who rightly understands the Teacher’s instructions.
Lābhā sabrahmacārīnaṁ, suladdhalābhā sabrahmacārīnaṁ, It is gain for his companions in the life divine, it is great gain for them,It is fortunate for his spiritual companions, so very fortunate,
ye āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ labhanti dassanāya, labhanti payirūpāsanāya. that they have the opportunity to see him and to honour him.that they get to see Venerable Puṇṇa son of Mantāṇī 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. And even if it were by carrying the venerable Punna Mantāniputta about on a cushion on their heads that his companions in the life divine might get the opportunity to see him and to honour him, it would be gain for them, great gain for them. And it is gain for us, great gain for us, that we have the opportunity of seeing the venerable Punna Mantāniputta and honouring him.’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.”
Evaṁ vutte, āyasmā puṇṇo mantāṇiputto āyasmantaṁ sāriputtaṁ etadavoca: When this was said, the venerable Punna Mantāniputta asked the venerable Sāriputta:When he said this, Puṇṇa said to Sāriputta,
“ko nāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī”ti? ‘What is the venerable one’s name, and how do his companions in the life divine know him?’“What is the venerable’s name? And how are you known among your spiritual companions?”
“Upatissoti kho me, āvuso, nāmaṁ; ‘My name is Upatissa, friend,“Reverend, my name is Upatissa.
sāriputtoti ca pana maṁ sabrahmacārī jānantī”ti. and companions in the life divine know me as Sāriputta.’And I am known as Sāriputta among my spiritual companions.”
“Satthukappena vata kira, bho, sāvakena saddhiṁ mantayamānā na jānimha: ‘Indeed, friend, we did not know that we were talking with the venerable Sāriputta, the disciple who is like the Master himself, saying:“Goodness! I had no idea I was consulting with the Venerable Sāriputta, the disciple who is fit to be compared with the Teacher himself!
‘āyasmā sāriputto’ti. “the venerable Sāriputta”.
Sace hi mayaṁ jāneyyāma ‘āyasmā sāriputto’ti, ettakampi no nappaṭibhāseyya. Had we known that it was the venerable Sāriputta, we should not have said so much.If I’d known, I would not have said so much.
Acchariyaṁ, āvuso, abbhutaṁ, āvuso. It is wonderful, friend, it is marvellous;It’s incredible, reverend, it’s amazing!
Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā sāriputtena gambhīrā gambhīrapañhā anumassa anumassa pucchitā. each profound question has been put point by point by the venerable Sāriputta as a learned disciple who knows the Master’s Teaching as it is.Venerable Sāriputta has asked each deep question point by point, as a learned disciple who rightly understands the Teacher’s instructions.
Lābhā sabrahmacārīnaṁ suladdhalābhā sabrahmacārīnaṁ, It is gain for his companions in the life divine, it is great gain for them,It is fortunate for his spiritual companions, so very fortunate,
ye āyasmantaṁ sāriputtaṁ labhanti dassanāya, labhanti payirūpāsanāya. that they have the opportunity to see him and to honour him.that they get to see Venerable Sāriputta and pay homage to him.
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. And even if it were by carrying the venerable Sāriputta about on a cushion on their heads that his companions in the life divine might get the opportunity to see him and to honour him, it would be gain for them, great gain for them. And it is gain for us, great gain for us, that we have the opportunity of seeing the venerable Sāriputta and honouring him.’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.”
Itiha te ubhopi mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti. Thus it was that these two great Nāgas agreed with each other’s good words,And so these two spiritual giants agreed with each other’s fine words.
Rathavinītasuttaṁ niṭṭhitaṁ catutthaṁ.