Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ feeding ground.
Then a number of bhikkhus, who were from the same native region, having completed the rains retreat in that region, went to the Blessed One. Having approached, they paid homage and sat down to one side. When they were seated, the Blessed One said to them:
“Bhikkhus, who is the bhikkhu in your native region who is esteemed by his companions in the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| in this way: ‘He himself is |with few desires::having few needs, who is modest [appiccha]| and speaks to other bhikkhus on fewness of desires; he himself is |content::satisfied, pleased [santuṭṭha]| and speaks to other bhikkhus on contentment; he himself is |secluded::detached, solitary [pavivitta]| and speaks to other bhikkhus on seclusion; he himself is aloof and speaks to other bhikkhus on |non-association::aloofness, detachment, non-association [asaṃsagga]|; he is energetic himself and speaks to other bhikkhus on |rousing of energy::taking initiative, making a mental decision to act [vīriyārambha]|; he is |accomplished in virtue::of excellent morality; accomplished in virtue [sīlasampanna]| and speaks to other bhikkhus on the attainment of virtue; he is |accomplished in collectedness::accomplished in stability of mind, skilled in mental stillness [samādhisampanna]| and speaks to other bhikkhus on the attainment of collectedness; he is accomplished in |wisdom::distinctive knowledge, discernment [paññā]| and speaks to other bhikkhus on the attainment of wisdom; he is accomplished in |liberation::release, deliverance, freedom, emancipation [vimutti]| and speaks to other bhikkhus on the attainment of liberation; he is accomplished in |knowledge and vision of liberation::understanding and realization of liberation, total understanding of emancipation [vimuttiñāṇadassana]| and speaks to other bhikkhus on the attainment of knowledge and vision of liberation; he is one who advises, instructs, explains, encourages, inspires, and gladdens his companions in the spiritual life?’”
“Venerable sir, the venerable Puṇṇa Mantāṇiputta is the one in our native region who is esteemed by his companions in the spiritual life in this way: ‘He himself is with few desires and speaks to other bhikkhus on fewness of desires; he himself is content
Now on that occasion the venerable Sāriputta was seated near the Blessed One. Then it occurred to the venerable Sāriputta:
“It is a blessing for the venerable Puṇṇa Mantāṇiputta, it is most fortunate for the venerable Puṇṇa Mantāṇiputta, that his wise companions in the spiritual life praise him point by point in the Teacher’s presence, and the Teacher approves. Perhaps, at some time or other, we might meet the venerable Puṇṇa Mantāṇiputta and have some conversation with him.”
Then the Blessed One, having stayed in Rājagaha for as long as he wished, set out on a wandering tour toward Sāvatthi. Traveling on that tour by stages, he eventually arrived at Sāvatthi. There, the Blessed One dwelt at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. The venerable Puṇṇa Mantāṇiputta heard: “The Blessed One has arrived at Sāvatthi and is staying in Jeta’s Grove, Anāthapiṇḍika’s park.”
Then the venerable Puṇṇa Mantāṇiputta, having put his lodging in order and taking his bowl and robe, set out on a wandering tour toward Sāvatthi. Traveling on that tour by stages, he arrived at Sāvatthi, at Jeta’s Grove, Anāthapiṇḍika’s Park, where the Blessed One was staying. Having approached the Blessed One, he paid homage and sat down to one side. When the venerable Puṇṇa Mantāṇiputta was seated to one side, the Blessed One gave him a talk on the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|—explaining, encouraging, inspiring, and gladdening him. Then the venerable Puṇṇa Mantāṇiputta, instructed, encouraged, inspired, and gladdened by the Blessed One’s talk on the Dhamma, delighting and rejoicing in the Blessed One’s words, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he went to the Blind Men’s Grove for the day’s abiding.
Then a certain bhikkhu went where venerable Sāriputta was. Drawing near, he said this to venerable Sāriputta: “Friend Sāriputta, the bhikkhu Puṇṇa Mantāṇiputta of whom you have always spoken highly has just been instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Dhamma. After delighting and rejoicing in the Blessed One’s words, he rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he went to the Blind Men’s Grove for the day’s abiding.”
Then the venerable Sāriputta hurriedly took his sitting cloth and followed close behind the venerable Puṇṇa Mantāṇiputta, keeping his head in sight. Then the venerable Puṇṇa Mantāṇiputta entered the Blind Men’s Grove and sat down for the day’s abiding at the root of a tree. The venerable Sāriputta also entered the Blind Men’s Grove and sat down for the day’s abiding at the root of a tree.
Then, in the evening, having emerged from |seclusion::solitude, privacy [paṭisallāna]|, the venerable Sāriputta went to the venerable Puṇṇa Mantāṇiputta and exchanged friendly greetings with him. After having engaged in courteous and polite conversation, he sat to one side. Seated there, the Venerable Sāriputta said to the venerable Puṇṇa Mantāṇiputta:
“Friend, is the spiritual life lived under the Blessed One?”
“Yes, friend.”
“Friend, is it |for the sake of purity of ethical conduct::for the purpose of purification of moral behavior [sīlavisuddhattha]| that the spiritual life is lived under the Blessed One?”
“No, friend.”
“Then, friend, is it |for the sake of mental purity::for the purpose of purification of the mind [cittavisuddhattha]| that the spiritual life is lived under the Blessed One?”
“No, friend.”
“Then, friend, is it |for the sake of purity of view::for the purpose of purification of intellect [diṭṭhivisuddhattha]| that the spiritual life is lived under the Blessed One?”
“No, friend.”
“Then, friend, is it for the sake of purification through overcoming of |doubt::uncertainty, perplexity, hesitation—especially in relation to faith, truth, or decision-making on the path [kaṅkhā]| that the spiritual life is lived under the Blessed One?”
“No, friend.”
“Then, friend, is it for the sake of purification of knowledge and vision of the correct and the incorrect path that the spiritual life is lived under the Blessed One?”
“No, friend.”
“Then, friend, is it for the sake of purification of knowledge and vision of the |way of practice::path of progress [paṭipada]| that the spiritual life is lived under the Blessed One?”
“No, friend.”
“Then, friend, is it for the sake of purification of knowledge and vision that the spiritual life is lived under the Blessed One?”
“No, friend.”
“‘Friend, when asked, is it for the sake of purity of ethical conduct that the spiritual life is lived under the Blessed One?’ you replied, ‘No, friend.’ ‘When asked, is it for the sake of mental purity that the spiritual life is lived under the Blessed One?’ you replied, ‘No, friend.’ ‘When asked, is it for the sake of purity of view
“Friend, it is for the sake of |final Nibbāna::complete cooling, full quenching, total emancipation, dying one’s final death [parinibbāna]| |without clinging::without grasping [anupādā]| that the spiritual life is lived under the Blessed One.”
“Friend, is purity of ethical conduct final Nibbāna without clinging?”
“No, friend.”
“Then, friend, is mental purity final Nibbāna without clinging?”
“No, friend.”
“Then, friend, is purity of view final Nibbāna without clinging?”
“No, friend.”
“Then, friend, is purification through overcoming of doubt final Nibbāna without clinging?”
“No, friend.”
“Then, friend, is purification of knowledge and vision of the correct and the incorrect path final Nibbāna without clinging?”
“No, friend.”
“Then, friend, is purification of knowledge and vision of the way of practice final Nibbāna without clinging?”
“No, friend.”
“But then, friend, is purification of knowledge and vision final Nibbāna without clinging?”
“No, friend.”
“But, friend, is final Nibbāna without clinging apart from these qualities?”
“No, friend.”
“‘Friend, when asked, is purity of ethical conduct final Nibbāna without clinging?’ you replied: ‘No, friend.’ ‘When asked, is mental purity final Nibbāna without clinging?’ you replied: ‘No, friend.’ ‘When asked, is purity of view final Nibbāna without clinging?’
“Friend, if the Blessed One had declared purity of ethical conduct as final Nibbāna without clinging, he would have declared what is still accompanied by clinging as final Nibbāna without clinging. If the Blessed One had declared mental purity as final Nibbāna without clinging, he would have declared what is still accompanied by clinging as final Nibbāna without clinging. If the Blessed One had declared purity of view as final Nibbāna without clinging, he would have declared what is still accompanied by clinging as final Nibbāna without clinging. If the Blessed One had declared purification through overcoming of doubt as final Nibbāna without clinging, he would have declared what is still accompanied by clinging as final Nibbāna without clinging. If the Blessed One had declared purification of knowledge and vision of the correct and incorrect path as final Nibbāna without clinging, he would have declared what is still accompanied by clinging as final Nibbāna without clinging. If the Blessed One had declared purification of knowledge and vision of the way of practice as final Nibbāna without clinging, he would have declared what is still accompanied by clinging as final Nibbāna without clinging. If the Blessed One had declared purification of knowledge and vision as final Nibbāna without clinging, he would have declared what is still accompanied by clinging as final Nibbāna without clinging. And, if friend, final Nibbāna without clinging were to be attained without these qualities, then an |ordinary person::common person, worldling [puthujjana]| would attain final Nibbāna. For, friend, an ordinary person is without these qualities.
Friend, I shall give you a simile, for there are some wise persons who understand the meaning of a statement through a simile.
Suppose, friend, that king Pasenadi of Kosala while living at Sāvatthi had some urgent business to settle at Sāketa, and that between Sāvatthi and Sāketa, seven relay chariots were kept ready for him. Then, friend, king Pasenadi of Kosala, setting out from Sāvatthi, would mount the first relay chariot at the palace gate. Then by means of the first relay chariot he would arrive at the second relay chariot; then he would dismount from the first chariot and mount the second chariot, and by means of the second chariot, he would arrive at the third chariot; dismounting from the second chariot, he would mount the third. By means of the third chariot he would arrive at the fourth chariot; dismounting from the third chariot, he would mount the fourth. By means of the fourth chariot he would arrive at the fifth chariot; dismounting from the fourth chariot, he would mount the fifth. By means of the fifth chariot he would arrive at the sixth chariot; dismounting from the fifth chariot, he would mount the sixth. By means of the sixth chariot he would arrive at the seventh chariot; dismounting from the sixth chariot, he would mount the seventh. Then, by means of the seventh chariot, he would reach the inner palace gate at Sāketa. Now, friend, when king Pasenadi of Kosala had arrived at the inner palace gate of Sāketa, his friends and acquaintances, his kinsmen and relatives, might ask him: “Great king, did you arrive at the inner palace gate of Sāketa from Sāvatthi by means of this relay chariot? How, friend, would king Pasenadi of Kosala reply if he were to answer correctly?”
“Answering correctly, friend, king Pasenadi of Kosala would answer thus: ‘Here, while living at Sāvatthi, I had some urgent business to settle at Sāketa, and between Sāvatthi and Sāketa, seven relay chariots had been kept ready for me. Then, setting out from Sāvatthi, I mounted the first relay chariot at the palace gate. By means of the first relay chariot I arrived at the second relay chariot; dismounting from the first chariot, I mounted the second. By means of the second chariot I arrived at the third chariot; dismounting from the second chariot, I mounted the third. By means of the third chariot I arrived at the fourth chariot; dismounting from the third chariot, I mounted the fourth. By means of the fourth chariot I arrived at the fifth chariot; dismounting from the fourth chariot, I mounted the fifth. By means of the fifth chariot I arrived at the sixth chariot; dismounting from the fifth chariot, I mounted the sixth. By means of the sixth chariot I arrived at the seventh chariot; dismounting from the sixth chariot, I mounted the seventh. And by means of the seventh chariot I arrived at Sāketa, at the inner palace gate.’ Answering correctly, friend, king Pasenadi of Kosala would answer thus.”
“In the same way, friend, purity of ethical conduct is for the sake of mental purity. Mental purity is for the sake of purity of view. Purity of view is for the sake of purification through overcoming of doubt. Purification through overcoming of doubt is for the sake of purification of knowledge and vision of the correct and the incorrect path. Purification of knowledge and vision of the correct and the incorrect path is for the sake of purification of knowledge and vision of the way of practice. Purification of knowledge and vision of the way of practice is for the sake of purification of knowledge and vision. Purification of knowledge and vision is for the sake of final Nibbāna without clinging. It is for the sake of final Nibbāna without clinging, friend, that the spiritual life is lived under the Blessed One.”
When this was said, the venerable Sāriputta asked the venerable Puṇṇa Mantāṇiputta: “What is the venerable one’s name, and how do his companions in the spiritual life know the venerable one?”
“My name is Puṇṇa, friend, and my companions in the spiritual life know me as Mantāṇiputta.”
“It is wonderful, friend, it is marvelous, indeed! Just as it should be with a learned disciple, one who truly understands the Teacher’s instruction, so too has the venerable Puṇṇa Mantāṇiputta answered, point by point, these deep and profound questions. It is a blessing for his companions in the spiritual life, it is most fortunate for them that they have the opportunity to see and honor the venerable Puṇṇa Mantāṇiputta. Even if it were by carrying the venerable Puṇṇa Mantāṇiputta about on a cushion on their heads that his companions in the spiritual life would get the opportunity to see and honor him, it would be a blessing for them, most fortunate for them. And it is a blessing for us, it is most fortunate for us that we have the opportunity to see and honor the venerable Puṇṇa Mantāṇiputta.”
When this was said, the venerable Puṇṇa Mantāṇiputta asked the venerable Sāriputta: “What is the venerable one’s name, and how do his companions in the spiritual life know the venerable one?”
“My name is Upatissa, friend, and my companions in the spiritual life know me as Sāriputta.”
“Friend, we did not know that we were talking with the venerable Sāriputta, the disciple who is like the Teacher himself. If we had known that this was the venerable Sāriputta, we should not have said so much. It is wonderful, friend, it is marvelous, indeed! Just as it should be with a learned disciple, one who truly understands the Teacher’s instruction, so too has the venerable Sāriputta asked, point by point, these deep and profound questions. It is a blessing for his companions in the spiritual life, it is most fortunate for them that they have the opportunity to see and honor the venerable Sāriputta. Even if it were by carrying the venerable Sāriputta about on a cushion on their heads that his companions in the spiritual life would get the opportunity to see and honor him, it would be a blessing for them, most fortunate for them. And it is a blessing for us, it is most fortunate for us that we have the opportunity to see and honor the venerable Sāriputta.”
Thus it was that these two great beings rejoiced in each other’s well-spoken words.