Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Thus have I heard—At one time, the Blessed One was dwelling at 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, 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:
“Ko nu kho, bhikkhave, jātibhūmiyaṁ jātibhūmakānaṁ bhikkhūnaṁ sabrahmacārīnaṁ evaṁ sambhāvito: ‘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?
“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?’”
“Puṇṇo nāma, bhante, āyasmā mantāṇiputto jātibhūmiyaṁ jātibhūmakānaṁ bhikkhūnaṁ sabrahmacārīnaṁ evaṁ sambhāvito: ‘attanā ca appiccho appicchakathañca bhikkhūnaṁ kattā, attanā ca santuṭṭho …pe… ovādako viññāpako sandassako samādapako samuttejako sampahaṁsako sabrahmacārīnan’”ti.
“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 and speaks to other bhikkhus on contentment; he himself is secluded and speaks to other bhikkhus on seclusion; he himself is aloof and speaks to other bhikkhus on non-association; he himself is energetic and speaks to other bhikkhus on the rousing of energy; he himself is accomplished in virtue and speaks to other bhikkhus on the attainment of virtue; he himself is accomplished in collectedness and speaks to other bhikkhus on the attainment of collectedness; he himself is accomplished in wisdom and speaks to other bhikkhus on the attainment of wisdom; he himself is accomplished in liberation and speaks to other bhikkhus on the attainment of liberation; he himself is accomplished in the knowledge and vision of liberation and speaks to other bhikkhus on the attainment of the knowledge and vision of liberation; and he is one who advises, instructs, explains, encourages, inspires, and gladdens his companions in the spiritual life.’”
Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti. Atha kho āyasmato sāriputtassa etadahosi:
Now on that occasion the venerable Sāriputta was seated near the Blessed One. Then it occurred to the venerable Sāriputta:
“lābhā āyasmato puṇṇassa mantāṇiputtassa, suladdhalābhā āyasmato puṇṇassa mantāṇiputtassa, yassa viññū sabrahmacārī satthu sammukhā anumassa anumassa vaṇṇaṁ bhāsanti, tañca satthā abbhanumodati. Appeva nāma mayampi kadāci karahaci āyasmatā puṇṇena mantāṇiputtena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti.
“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.”
Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Assosi kho āyasmā puṇṇo mantāṇiputto: “bhagavā kira sāvatthiṁ anuppatto; sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme”ti.
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.”
Atha kho āyasmā puṇṇo mantāṇiputto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. 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 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.
Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: “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.
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.”
Atha kho āyasmā sāriputto taramānarūpo nisīdanaṁ ādāya āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ piṭṭhito piṭṭhito anubandhi sīsānulokī. Atha kho āyasmā puṇṇo mantāṇiputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Āyasmāpi kho sāriputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
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 foot of a tree. The venerable Sāriputta also entered the Blind Men’s Grove and sat down for the day’s abiding at the foot of a tree.
Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā puṇṇo mantāṇiputto tenupasaṅkami; upasaṅkamitvā āyasmatā puṇṇena mantāṇiputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ etadavoca:
Then, in the late afternoon, 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 to one side, the Venerable Sāriputta said to the venerable Puṇṇa Mantāṇiputta:
“Bhagavati no, āvuso, brahmacariyaṁ vussatī”ti?
“Friend, is the spiritual life lived under the Blessed One?”
“Evamāvuso”ti.
“Yes, friend.”
“Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“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 hidaṁ, āvuso”.
“No, friend.”
“Kiṁ panāvuso, cittavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“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 hidaṁ, āvuso”.
“No, friend.”
“Kiṁ nu kho, āvuso, diṭṭhivisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“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 hidaṁ, āvuso”.
“No, friend.”
“Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“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 hidaṁ, āvuso”.
“No, friend.”
“Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“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 hidaṁ, āvuso”.
“No, friend.”
“Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“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 hidaṁ, āvuso”.
“No, friend.”
“Kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“Then, friend, is it for the sake of purification of knowledge and vision that the spiritual life is lived under the Blessed One?”
“No hidaṁ, āvuso”.
“No, friend.”
“‘Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. ‘Kiṁ panāvuso, cittavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. ‘Kiṁ nu kho, āvuso, diṭṭhivisuddhatthaṁ …pe… kaṅkhāvitaraṇavisuddhatthaṁ …pe… maggāmaggañāṇadassanavisuddhatthaṁ …pe… paṭipadāñāṇadassanavisuddhatthaṁ …pe… kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ āvuso’ti vadesi. Kimatthaṁ carahāvuso, bhagavati brahmacariyaṁ vussatī”ti?
“‘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 that the spiritual life is lived under the Blessed One?’ you replied, ‘No, friend.’ ‘When asked, is it for the sake of purification through overcoming of doubt that the spiritual life is lived under the Blessed One?’ you replied, ‘No, friend.’ ‘When asked, 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?’ you replied, ‘No, friend.’ ‘When asked, is it for the sake of purification of knowledge and vision of the way of practice that the spiritual life is lived under the Blessed One?’ you replied, ‘No, friend.’ ‘When asked, is it for the sake of purification of knowledge and vision that the spiritual life is lived under the Blessed One?’ you replied, ‘No, friend.’ For the sake of what then, friend, is the spiritual life lived under the Blessed One?”
“Anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī”ti.
“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.”
“Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan”ti?
“Friend, is purity of ethical conduct final Nibbāna without clinging?”
“No hidaṁ, āvuso”.
“No, friend.”
“Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan”ti?
“Then, friend, is mental purity final Nibbāna without clinging?”
“No hidaṁ, āvuso”.
“No, friend.”
“Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan”ti?
“Then, friend, is purity of view final Nibbāna without clinging?”
“No hidaṁ, āvuso”.
“No, friend.”
“Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhi anupādāparinibbānan”ti?
“Then, friend, is purification through overcoming of doubt final Nibbāna without clinging?”
“No hidaṁ, āvuso”.
“No, friend.”
“Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhi anupādāparinibbānan”ti?
“Then, friend, is purification of knowledge and vision of the correct and the incorrect path final Nibbāna without clinging?”
“No hidaṁ, āvuso”.
“No, friend.”
“Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhi anupādāparinibbānan”ti?
“Then, friend, is purification of knowledge and vision of the way of practice final Nibbāna without clinging?”
“No hidaṁ, āvuso”.
“No, friend.”
“Kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan”ti?
“But then, friend, is purification of knowledge and vision final Nibbāna without clinging?”
“No hidaṁ, āvuso”.
“No, friend.”
“Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan”ti?
“But, friend, is final Nibbāna without clinging apart from these qualities?”
“No hidaṁ, āvuso”.
“No, friend.”
“‘Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. ‘Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. ‘Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan’ti …pe… kaṅkhāvitaraṇavisuddhi … maggāmaggañāṇadassanavisuddhi … paṭipadāñāṇadassanavisuddhi … ‘kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. ‘Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. Yathākathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?
“‘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?’ you replied: ‘No, friend.’ ‘When asked, is purification through overcoming of doubt final Nibbāna without clinging?’ you replied: ‘No, friend.’ ‘When asked, is purification of knowledge and vision of the correct and the incorrect path final Nibbāna without clinging?’ you replied: ‘No, friend.’ ‘When asked, is purification of knowledge and vision of the way of practice final Nibbāna without clinging?’ you replied: ‘No, friend.’ ‘When asked, is purification of knowledge and vision final Nibbāna without clinging?’ you replied: ‘No, friend.’ ‘When asked, is final Nibbāna without clinging apart from these qualities?’ you replied: ‘No, friend.’ How, friend, should the meaning of these statements be regarded?”
“Sīlavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. Cittavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. Diṭṭhivisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. Kaṅkhāvitaraṇavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. Maggāmaggañāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. Paṭipadāñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. Ñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. Aññatra ce, āvuso, imehi dhammehi anupādāparinibbānaṁ abhavissa, puthujjano parinibbāyeyya. Puthujjano hi, āvuso, aññatra imehi dhammehi.
“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.
Tena hāvuso, upamaṁ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
Friend, I shall give you a simile, for there are some wise persons who understand the meaning of a statement through a simile.
Seyyathāpi, āvuso, rañño pasenadissa kosalassa sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajjeyya. Tassa antarā ca sāvatthiṁ antarā ca sāketaṁ satta rathavinītāni upaṭṭhapeyyuṁ. Atha kho, āvuso, rājā pasenadi kosalo sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṁ rathavinītaṁ abhiruheyya, paṭhamena rathavinītena dutiyaṁ rathavinītaṁ pāpuṇeyya, paṭhamaṁ rathavinītaṁ vissajjeyya dutiyaṁ rathavinītaṁ abhiruheyya. Dutiyena rathavinītena tatiyaṁ rathavinītaṁ pāpuṇeyya, dutiyaṁ rathavinītaṁ vissajjeyya, tatiyaṁ rathavinītaṁ abhiruheyya. Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇeyya, tatiyaṁ rathavinītaṁ vissajjeyya, catutthaṁ rathavinītaṁ abhiruheyya. Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇeyya, catutthaṁ rathavinītaṁ vissajjeyya, pañcamaṁ rathavinītaṁ abhiruheyya. Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇeyya, pañcamaṁ rathavinītaṁ vissajjeyya, chaṭṭhaṁ rathavinītaṁ abhiruheyya. Chaṭṭhena rathavinītena sattamaṁ rathavinītaṁ pāpuṇeyya, chaṭṭhaṁ rathavinītaṁ vissajjeyya, sattamaṁ rathavinītaṁ abhiruheyya. Sattamena rathavinītena sāketaṁ anupāpuṇeyya antepuradvāraṁ. Tamenaṁ antepuradvāragataṁ samānaṁ mittāmaccā ñātisālohitā evaṁ puccheyyuṁ: ‘iminā tvaṁ, mahārāja, rathavinītena sāvatthiyā sāketaṁ anuppatto antepuradvāran’ti? Kathaṁ byākaramāno nu kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti?
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?”
“Evaṁ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyya: ‘idha me sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajji. Tassa me antarā ca sāvatthiṁ antarā ca sāketaṁ satta rathavinītāni upaṭṭhapesuṁ. Atha khvāhaṁ sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṁ rathavinītaṁ abhiruhiṁ. Paṭhamena rathavinītena dutiyaṁ rathavinītaṁ pāpuṇiṁ, paṭhamaṁ rathavinītaṁ vissajjiṁ dutiyaṁ rathavinītaṁ abhiruhiṁ. Dutiyena rathavinītena tatiyaṁ rathavinītaṁ pāpuṇiṁ, dutiyaṁ rathavinītaṁ vissajjiṁ, tatiyaṁ rathavinītaṁ abhiruhiṁ. Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇiṁ, tatiyaṁ rathavinītaṁ vissajjiṁ, catutthaṁ rathavinītaṁ abhiruhiṁ. Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇiṁ, catutthaṁ rathavinītaṁ vissajjiṁ, pañcamaṁ rathavinītaṁ abhiruhiṁ. Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇiṁ, pañcamaṁ rathavinītaṁ vissajjiṁ, chaṭṭhaṁ rathavinītaṁ abhiruhiṁ. Chaṭṭhena rathavinītena sattamaṁ rathavinītaṁ pāpuṇiṁ, chaṭṭhaṁ rathavinītaṁ vissajjiṁ, sattamaṁ rathavinītaṁ abhiruhiṁ. Sattamena rathavinītena sāketaṁ anuppatto antepuradvāran’ti. Evaṁ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti.
“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.”
“Evameva kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā, cittavisuddhi yāvadeva diṭṭhivisuddhatthā, diṭṭhivisuddhi yāvadeva kaṅkhāvitaraṇavisuddhatthā, kaṅkhāvitaraṇavisuddhi yāvadeva maggāmaggañāṇadassanavisuddhatthā, maggāmaggañāṇadassanavisuddhi yāvadeva paṭipadāñāṇadassanavisuddhatthā, paṭipadāñāṇadassanavisuddhi yāvadeva ñāṇadassanavisuddhatthā, ñāṇadassanavisuddhi yāvadeva anupādāparinibbānatthā. Anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī”ti.
“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.”
Evaṁ vutte, āyasmā sāriputto āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ etadavoca: “konāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī”ti?
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?”
“Puṇṇoti kho me, āvuso, nāmaṁ; mantāṇiputtoti ca pana maṁ sabrahmacārī jānantī”ti.
“My name is Puṇṇa, friend, and my companions in the spiritual life know me as Mantāṇiputta.”
“Acchariyaṁ, āvuso, abbhutaṁ, āvuso. Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā puṇṇena mantāṇiputtena gambhīrā gambhīrapañhā anumassa anumassa byākatā. Lābhā sabrahmacārīnaṁ, suladdhalābhā sabrahmacārīnaṁ, ye āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ labhanti dassanāya, labhanti payirūpāsanāya. 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.
“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.”
Evaṁ vutte, āyasmā puṇṇo mantāṇiputto āyasmantaṁ sāriputtaṁ etadavoca: “ko nāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī”ti?
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?”
“Upatissoti kho me, āvuso, nāmaṁ; sāriputtoti ca pana maṁ sabrahmacārī jānantī”ti.
“My name is Upatissa, friend, and my companions in the spiritual life know me as Sāriputta.”
“Satthukappena vata kira, bho, sāvakena saddhiṁ mantayamānā na jānimha: ‘āyasmā sāriputto’ti. Sace hi mayaṁ jāneyyāma ‘āyasmā sāriputto’ti, ettakampi no nappaṭibhāseyya. Acchariyaṁ, āvuso, abbhutaṁ, āvuso. Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā sāriputtena gambhīrā gambhīrapañhā anumassa anumassa pucchitā. Lābhā sabrahmacārīnaṁ suladdhalābhā sabrahmacārīnaṁ, ye āyasmantaṁ sāriputtaṁ labhanti dassanāya, labhanti payirūpāsanāya. 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.
“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.”
Itiha te ubhopi mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti.
Thus it was that these two great beings rejoiced in each other’s well-spoken words.
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 and speaks to other bhikkhus on contentment; he himself is secluded and speaks to other bhikkhus on seclusion; he himself is aloof and speaks to other bhikkhus on non-association; he himself is energetic and speaks to other bhikkhus on the rousing of energy; he himself is accomplished in virtue and speaks to other bhikkhus on the attainment of virtue; he himself is accomplished in collectedness and speaks to other bhikkhus on the attainment of collectedness; he himself is accomplished in wisdom and speaks to other bhikkhus on the attainment of wisdom; he himself is accomplished in liberation and speaks to other bhikkhus on the attainment of liberation; he himself is accomplished in the knowledge and vision of liberation and speaks to other bhikkhus on the attainment of the knowledge and vision of liberation; and he is one who advises, instructs, explains, encourages, inspires, and gladdens his companions in the spiritual life.’”
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 foot of a tree. The venerable Sāriputta also entered the Blind Men’s Grove and sat down for the day’s abiding at the foot of a tree.
Then, in the late afternoon, 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 to one side, 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 that the spiritual life is lived under the Blessed One?’ you replied, ‘No, friend.’ ‘When asked, is it for the sake of purification through overcoming of doubt that the spiritual life is lived under the Blessed One?’ you replied, ‘No, friend.’ ‘When asked, 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?’ you replied, ‘No, friend.’ ‘When asked, is it for the sake of purification of knowledge and vision of the way of practice that the spiritual life is lived under the Blessed One?’ you replied, ‘No, friend.’ ‘When asked, is it for the sake of purification of knowledge and vision that the spiritual life is lived under the Blessed One?’ you replied, ‘No, friend.’ For the sake of what then, friend, is the spiritual life lived under the Blessed One?”
“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?’ you replied: ‘No, friend.’ ‘When asked, is purification through overcoming of doubt final Nibbāna without clinging?’ you replied: ‘No, friend.’ ‘When asked, is purification of knowledge and vision of the correct and the incorrect path final Nibbāna without clinging?’ you replied: ‘No, friend.’ ‘When asked, is purification of knowledge and vision of the way of practice final Nibbāna without clinging?’ you replied: ‘No, friend.’ ‘When asked, is purification of knowledge and vision final Nibbāna without clinging?’ you replied: ‘No, friend.’ ‘When asked, is final Nibbāna without clinging apart from these qualities?’ you replied: ‘No, friend.’ How, friend, should the meaning of these statements be regarded?”
“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.
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Atha kho sambahulā jātibhūmakā bhikkhū jātibhūmiyaṁ vassaṁvuṭṭhā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:
“Ko nu kho, bhikkhave, jātibhūmiyaṁ jātibhūmakānaṁ bhikkhūnaṁ sabrahmacārīnaṁ evaṁ sambhāvito: ‘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?
“Puṇṇo nāma, bhante, āyasmā mantāṇiputto jātibhūmiyaṁ jātibhūmakānaṁ bhikkhūnaṁ sabrahmacārīnaṁ evaṁ sambhāvito: ‘attanā ca appiccho appicchakathañca bhikkhūnaṁ kattā, attanā ca santuṭṭho …pe… ovādako viññāpako sandassako samādapako samuttejako sampahaṁsako sabrahmacārīnan’”ti.
Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti. Atha kho āyasmato sāriputtassa etadahosi:
“lābhā āyasmato puṇṇassa mantāṇiputtassa, suladdhalābhā āyasmato puṇṇassa mantāṇiputtassa, yassa viññū sabrahmacārī satthu sammukhā anumassa anumassa vaṇṇaṁ bhāsanti, tañca satthā abbhanumodati. Appeva nāma mayampi kadāci karahaci āyasmatā puṇṇena mantāṇiputtena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti.
Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Assosi kho āyasmā puṇṇo mantāṇiputto: “bhagavā kira sāvatthiṁ anuppatto; sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme”ti.
Atha kho āyasmā puṇṇo mantāṇiputto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. 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.
Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: “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.
Atha kho āyasmā sāriputto taramānarūpo nisīdanaṁ ādāya āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ piṭṭhito piṭṭhito anubandhi sīsānulokī. Atha kho āyasmā puṇṇo mantāṇiputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Āyasmāpi kho sāriputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā puṇṇo mantāṇiputto tenupasaṅkami; upasaṅkamitvā āyasmatā puṇṇena mantāṇiputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ etadavoca:
“Bhagavati no, āvuso, brahmacariyaṁ vussatī”ti?
“Evamāvuso”ti.
“Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“No hidaṁ, āvuso”.
“Kiṁ panāvuso, cittavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“No hidaṁ, āvuso”.
“Kiṁ nu kho, āvuso, diṭṭhivisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“No hidaṁ, āvuso”.
“Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“No hidaṁ, āvuso”.
“Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“No hidaṁ, āvuso”.
“Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“No hidaṁ, āvuso”.
“Kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“No hidaṁ, āvuso”.
“‘Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. ‘Kiṁ panāvuso, cittavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. ‘Kiṁ nu kho, āvuso, diṭṭhivisuddhatthaṁ …pe… kaṅkhāvitaraṇavisuddhatthaṁ …pe… maggāmaggañāṇadassanavisuddhatthaṁ …pe… paṭipadāñāṇadassanavisuddhatthaṁ …pe… kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ āvuso’ti vadesi. Kimatthaṁ carahāvuso, bhagavati brahmacariyaṁ vussatī”ti?
“Anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī”ti.
“Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan”ti?
“No hidaṁ, āvuso”.
“Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan”ti?
“No hidaṁ, āvuso”.
“Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan”ti?
“No hidaṁ, āvuso”.
“Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhi anupādāparinibbānan”ti?
“No hidaṁ, āvuso”.
“Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhi anupādāparinibbānan”ti?
“No hidaṁ, āvuso”.
“Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhi anupādāparinibbānan”ti?
“No hidaṁ, āvuso”.
“Kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan”ti?
“No hidaṁ, āvuso”.
“Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan”ti?
“No hidaṁ, āvuso”.
“‘Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. ‘Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. ‘Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan’ti …pe… kaṅkhāvitaraṇavisuddhi … maggāmaggañāṇadassanavisuddhi … paṭipadāñāṇadassanavisuddhi … ‘kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. ‘Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. Yathākathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?
“Sīlavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. Cittavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. Diṭṭhivisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. Kaṅkhāvitaraṇavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. Maggāmaggañāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. Paṭipadāñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. Ñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. Aññatra ce, āvuso, imehi dhammehi anupādāparinibbānaṁ abhavissa, puthujjano parinibbāyeyya. Puthujjano hi, āvuso, aññatra imehi dhammehi.
Tena hāvuso, upamaṁ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
Seyyathāpi, āvuso, rañño pasenadissa kosalassa sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajjeyya. Tassa antarā ca sāvatthiṁ antarā ca sāketaṁ satta rathavinītāni upaṭṭhapeyyuṁ. Atha kho, āvuso, rājā pasenadi kosalo sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṁ rathavinītaṁ abhiruheyya, paṭhamena rathavinītena dutiyaṁ rathavinītaṁ pāpuṇeyya, paṭhamaṁ rathavinītaṁ vissajjeyya dutiyaṁ rathavinītaṁ abhiruheyya. Dutiyena rathavinītena tatiyaṁ rathavinītaṁ pāpuṇeyya, dutiyaṁ rathavinītaṁ vissajjeyya, tatiyaṁ rathavinītaṁ abhiruheyya. Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇeyya, tatiyaṁ rathavinītaṁ vissajjeyya, catutthaṁ rathavinītaṁ abhiruheyya. Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇeyya, catutthaṁ rathavinītaṁ vissajjeyya, pañcamaṁ rathavinītaṁ abhiruheyya. Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇeyya, pañcamaṁ rathavinītaṁ vissajjeyya, chaṭṭhaṁ rathavinītaṁ abhiruheyya. Chaṭṭhena rathavinītena sattamaṁ rathavinītaṁ pāpuṇeyya, chaṭṭhaṁ rathavinītaṁ vissajjeyya, sattamaṁ rathavinītaṁ abhiruheyya. Sattamena rathavinītena sāketaṁ anupāpuṇeyya antepuradvāraṁ. Tamenaṁ antepuradvāragataṁ samānaṁ mittāmaccā ñātisālohitā evaṁ puccheyyuṁ: ‘iminā tvaṁ, mahārāja, rathavinītena sāvatthiyā sāketaṁ anuppatto antepuradvāran’ti? Kathaṁ byākaramāno nu kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti?
“Evaṁ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyya: ‘idha me sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajji. Tassa me antarā ca sāvatthiṁ antarā ca sāketaṁ satta rathavinītāni upaṭṭhapesuṁ. Atha khvāhaṁ sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṁ rathavinītaṁ abhiruhiṁ. Paṭhamena rathavinītena dutiyaṁ rathavinītaṁ pāpuṇiṁ, paṭhamaṁ rathavinītaṁ vissajjiṁ dutiyaṁ rathavinītaṁ abhiruhiṁ. Dutiyena rathavinītena tatiyaṁ rathavinītaṁ pāpuṇiṁ, dutiyaṁ rathavinītaṁ vissajjiṁ, tatiyaṁ rathavinītaṁ abhiruhiṁ. Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇiṁ, tatiyaṁ rathavinītaṁ vissajjiṁ, catutthaṁ rathavinītaṁ abhiruhiṁ. Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇiṁ, catutthaṁ rathavinītaṁ vissajjiṁ, pañcamaṁ rathavinītaṁ abhiruhiṁ. Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇiṁ, pañcamaṁ rathavinītaṁ vissajjiṁ, chaṭṭhaṁ rathavinītaṁ abhiruhiṁ. Chaṭṭhena rathavinītena sattamaṁ rathavinītaṁ pāpuṇiṁ, chaṭṭhaṁ rathavinītaṁ vissajjiṁ, sattamaṁ rathavinītaṁ abhiruhiṁ. Sattamena rathavinītena sāketaṁ anuppatto antepuradvāran’ti. Evaṁ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti.
“Evameva kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā, cittavisuddhi yāvadeva diṭṭhivisuddhatthā, diṭṭhivisuddhi yāvadeva kaṅkhāvitaraṇavisuddhatthā, kaṅkhāvitaraṇavisuddhi yāvadeva maggāmaggañāṇadassanavisuddhatthā, maggāmaggañāṇadassanavisuddhi yāvadeva paṭipadāñāṇadassanavisuddhatthā, paṭipadāñāṇadassanavisuddhi yāvadeva ñāṇadassanavisuddhatthā, ñāṇadassanavisuddhi yāvadeva anupādāparinibbānatthā. Anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī”ti.
Evaṁ vutte, āyasmā sāriputto āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ etadavoca: “konāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī”ti?
“Puṇṇoti kho me, āvuso, nāmaṁ; mantāṇiputtoti ca pana maṁ sabrahmacārī jānantī”ti.
“Acchariyaṁ, āvuso, abbhutaṁ, āvuso. Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā puṇṇena mantāṇiputtena gambhīrā gambhīrapañhā anumassa anumassa byākatā. Lābhā sabrahmacārīnaṁ, suladdhalābhā sabrahmacārīnaṁ, ye āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ labhanti dassanāya, labhanti payirūpāsanāya. 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.
Evaṁ vutte, āyasmā puṇṇo mantāṇiputto āyasmantaṁ sāriputtaṁ etadavoca: “ko nāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī”ti?
“Upatissoti kho me, āvuso, nāmaṁ; sāriputtoti ca pana maṁ sabrahmacārī jānantī”ti.
“Satthukappena vata kira, bho, sāvakena saddhiṁ mantayamānā na jānimha: ‘āyasmā sāriputto’ti. Sace hi mayaṁ jāneyyāma ‘āyasmā sāriputto’ti, ettakampi no nappaṭibhāseyya. Acchariyaṁ, āvuso, abbhutaṁ, āvuso. Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā sāriputtena gambhīrā gambhīrapañhā anumassa anumassa pucchitā. Lābhā sabrahmacārīnaṁ suladdhalābhā sabrahmacārīnaṁ, ye āyasmantaṁ sāriputtaṁ labhanti dassanāya, labhanti payirūpāsanāya. 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.
Itiha te ubhopi mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti.