MN24: Rathavinīta Sutta — Chariots at the Ready
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn24:1.1So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.The Bamboo Grove was a major monastery near Rājagaha. According to Khandhaka 1 verse 218, it was offered by King Bimbisāra as the very first monastery dedicated to the Saṅgha.
mn24:2.1Then 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:The commentary says jātibhūmi means the Buddha’s native land, but the word occurs at AN6.54, Jataka 537:26.1 and Jataka 546:43.1, where it always means “one’s native land”. Given that Puṇṇa, the most famous teacher of their land, was unknown by Sāriputta, it seems likely that it was somewhat remote. One of the Chinese parallels (MA 9) describes him as of light skin and prominent nose, a description that might befit someone from the north-west of India.
mn24:2.2“In your native land, mendicants, which of the native mendicants is esteemed in this way: ‘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.’”
mn24:2.4“Puṇṇa son of Mantāṇī, sir, is esteemed in this way in our native land.”Although said to be the foremost Dhamma speaker (AN1.196, see SN14.15), few of his teachings are recorded. At SN22.83, Ānanda attributes his initial breakthrough to Puṇṇa, while a single verse is attributed to him at Therigatha 1 verse 4.
Puṇṇa was evidently from the same maternal clan as Aṅgulimāla (MN86:12.12). This name does not seem to occur in Sanskrit texts, but Mahāvastu 3.377 spells it as Maitrāyaṇī, a name shared with the Maitrāyaṇī Saṁhitā, the oldest ritual text of the Black Yajurveda.
mn24:3.1Now at that time Venerable Sāriputta was sitting not far from the Buddha. Then he thought:
mn24:3.3“Puṇṇa son of Mantāṇī is fortunate, so very fortunate, in that his sensible spiritual companions praise him point by point in the presence of the Teacher, and that the Teacher seconds that appreciation. Hopefully, some time or other I’ll get to meet Venerable Puṇṇa, and we can have a discussion.”
mn24:4.1When the Buddha had stayed in Rājagaha as long as he pleased, he set out for Sāvatthī. Traveling stage by stage, he arrived at Sāvatthī, where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery. Puṇṇa heard that the Buddha had arrived at Sāvatthī.
mn24:5.1Then he set his lodgings in order and, taking his bowl and robe, set out for Sāvatthī. Eventually he came to Sāvatthī and Jeta’s Grove. He went up to the Buddha, bowed, and sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Then, having approved and agreed with what the Buddha said, Puṇṇa got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went to the Dark Forest for the day’s meditation.
mn24:6.1Then a certain mendicant went up to Venerable Sāriputta, and said to him, “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.”
mn24:7.1Sāriputta quickly grabbed his sitting cloth and followed behind Puṇṇa, keeping sight of his head.While similar actions are found elsewhere, they are not said to be done “quickly” (taramānarūpo). Sāriputta’s urgency here reinforces the impression that Puṇṇa lived somewhere distant and visited the central regions only occasionally. Puṇṇa plunged deep into the Dark Forest and sat at the root of a tree for the day’s meditation. And Sāriputta did likewise.
mn24:8.1Then in the late afternoon, Sāriputta came out of retreat, went to Puṇṇa, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Puṇṇa:The following seven “purifications” became one of the primary textual sources for the commentarial system of “insight knowledges” (vipassanañāṇa) that became central to later Theravada meditation. It would be a mistake, however, to interpret this sutta in light of the insight knowledges, which were developed over a thousand years.
mn24:9.1“Reverend, is our spiritual life lived under the Buddha?”Puṇṇa was a stranger, so Sāriputta begins by establishing common ground before asking a series of questions to which he expects a negative answer.
mn24:9.2“Yes, reverend.”
mn24:9.3“Is the spiritual life lived under the Buddha for the sake of purification of ethics?”The questions are framed in an unusual paired syntax: kiṁ nu kho, āvuso alternates with kiṁ panāvuso.
mn24:9.4“Certainly not.”
mn24:9.5“Well, is the spiritual life lived under the Buddha for the sake of purification of mind?”“Purification of mind” is the development of absorption to abandon the hindrances (AN4.194).
mn24:9.6“Certainly not.”
mn24:9.7“Is the spiritual life lived under the Buddha for the sake of purification of view?”“Purified view” is the right view of the stream-enterer who has seen the four noble truths (AN4.194) and rejected the fetter of views of a self (sakkāyadiṭṭhi).
Likewise, the five items from here down to “knowledge and vision” all refer to stream-entry. This sutta departs from other early presentations in presenting these as a sequence, whereas normally they are different facets of the experience of stream-entry.
mn24:9.8“Certainly not.”
mn24:9.9“Well, is the spiritual life lived under the Buddha for the sake of purification by traversing doubt?”Doubt is one of the fetters overcome by the stream-enterer (eg. MN64:6.4), since they have the confidence born of direct experience of the four noble truths.
At Udana 5.7 “purification by traversing doubt” is said to be achieved by the practice of jhāna.
mn24:9.10“Certainly not.”
mn24:9.11“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?”From their own experience, a stream-enterer knows what leads to the goal and what does not, hence they give up the fetter of “misapprehension of precepts and observances”.
For maggāmagga, see the debate between brahmin students at DN13:3.1, which shows that this term is not unique to Buddhism. There is, however, no evidence that the sequence of purifications is found outside of Buddhism.
mn24:9.12“Certainly not.”
mn24:9.13“Well, is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision of the practice?”A stream-enterer not only understands what the correct path is, they have actually practiced it (SN55.5).
mn24:9.14“Certainly not.”
mn24:9.15“Is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision?”This is the vision of the four noble truths at stream-entry (SN25.1).
mn24:9.16“Certainly not.”
mn24:10.1“When asked each of these questions, you answered, ‘Certainly not.’
Then what exactly is the purpose of leading the spiritual life under the Buddha?”
mn24:10.9“The purpose of leading the spiritual life under the Buddha is extinguishment by not grasping.”In other words, for arahantship not stream-entry.
mn24:11.1“Reverend, is purification of ethics extinguishment by not grasping?”
mn24:11.2“Certainly not, reverend.”
mn24:11.3“Is purification of mind …
mn24:11.5purification of view …
mn24:11.7purification by traversing doubt …
mn24:11.9purification of knowledge and vision of what is the path and what is not the path …
mn24:11.11purification of knowledge and vision of the practice …
mn24:11.13Is purification of knowledge and vision extinguishment by not grasping?”
mn24:11.14“Certainly not.”
mn24:11.15“Then is extinguishment by not grasping something apart from these things?”
mn24:11.16“Certainly not.”
mn24:12.1“When asked each of these questions, you answered, ‘Certainly not.’
How then should we see the meaning of this statement?”
mn24:13.1“If the Buddha had declared purification of ethics to be extinguishment by not grasping, he would have declared that which has fuel for grasping to be extinguishment by not grasping.Compare the simile of the raft at MN22:13.1. If the Buddha had declared purification of mind … purification of view … purification by traversing doubt … purification of knowledge and vision of what is the path and what is not the path … purification of knowledge and vision of the practice … If the Buddha had declared purification of knowledge and vision to be extinguishment by not grasping, he would have declared that which has fuel for grasping to be extinguishment by not grasping. But if extinguishment by not grasping was something apart from these things, an ordinary person would become extinguished.That is to say, the goal is not the same as the path, but it cannot be attained without the path. For an ordinary person lacks these things.
mn24:14.1Well then, reverend, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.
mn24:14.3Suppose that, while staying in Sāvatthī, King Pasenadi of Kosala had some urgent business come up in Sāketa. Now, between Sāvatthī and Sāketa seven chariots were stationed at the ready for him.Rathavinīta, which lends the sutta its title, is explained by the commentary as “seven chariots with horses at the ready”, where vinīta has its usual sense of “trained, readied”. While the series of chariots forms a relay, the word vinīta does not mean “relay”. The term and the simile are unique to this sutta. 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. The second chariot at the ready would bring him to the third … The third chariot at the ready would bring him to the fourth … The fourth chariot at the ready would bring him to the fifth … The fifth chariot at the ready would bring him to the sixth … The sixth chariot at the ready would bring him to the seventh, where he’d dismount and mount the seventh chariot. The seventh chariot at the ready would bring him to the gate of the royal compound of Sāketa. And when he was at the gate, friends and colleagues, relatives and kin would ask him: ‘Great king, did you come to Sāketa from Sāvatthī by this chariot at the ready?’ If asked this, how should King Pasenadi rightly reply?”
mn24:14.15“The king should reply: ‘Well, while staying in Sāvatthī, I had some urgent business come up in Sāketa. Now, between Sāvatthī and Sāketa seven chariots were stationed at the ready for me. Then, exiting Sāvatthī, I mounted the first chariot at the ready by the gate of the royal compound. The first chariot at the ready brought me to the second, where I dismounted and mounted the second chariot. … The second chariot brought me to the third … the fourth … the fifth … the sixth … The sixth chariot at the ready brought me to the seventh, where I dismounted and mounted the seventh chariot. The seventh chariot at the ready brought me to the gate of the royal compound of Sāketa.’ That’s how King Pasenadi should rightly reply.”
mn24:15.1“In the same way, reverend, purification of ethics is only for the sake of purification of mind. Purification of mind is only for the sake of purification of view. Purification of view is only for the sake of purification 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 by not grasping. The spiritual life is lived under the Buddha for the sake of extinguishment by not grasping.”
mn24:16.1When he said this, Sāriputta said to Puṇṇa, “What is the venerable’s name? And how are you known among your spiritual companions?”
mn24:16.3“Reverend, my name is Puṇṇa. And I am known as ‘son of Mantāṇī’ among my spiritual companions.”
mn24:16.5“It’s incredible, reverend, it’s amazing! Venerable Puṇṇa son of Mantāṇī has answered each deep question point by point, as a learned disciple who rightly understands the teacher’s instructions. It is fortunate for his spiritual companions, so very fortunate, that they get to see Venerable Puṇṇa son of Mantāṇī and pay homage to 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.”“A roll of cloth” (celaṇḍuka) is a unique term, and these are unique words of praise.
mn24:17.1When he said this, Puṇṇa said to Sāriputta, “What is the venerable’s name? And how are you known among your spiritual companions?”
mn24:17.3“Reverend, my name is Upatissa. And I am known as Sāriputta among my spiritual companions.”
mn24:17.5“Goodness! I had no idea I was consulting with the Venerable Sāriputta, the disciple who is fit to be compared with the Teacher himself! **NOTE587** If I’d known, I would not have said so much. It’s incredible, reverend, it’s amazing! Venerable Sāriputta has asked each deep question point by point, as a learned disciple who rightly understands the teacher’s instructions.“Point by point” (anumassa anumassa), found several times above, is yet another phrasing unique to this sutta.
This sutta has several features that, taken together, indicate that it is later than the bulk of the four nikāyas: many unique phrases; the hints that Puṇṇa is from a distant land; and most of all, the doctrine. The text here takes the set of four purifications at AN4.194 and expands “view” into five to make the seven of the current sutta. Now, AN4.194 lacks any mention of where the Buddha was at the time and hence was likely taught by Ānanda after the Buddha’s death. Then the set is expanded to nine (plus wisdom and freedom) at DN34:2.2.5, one of the latest suttas in the nikāyas. Most importantly, the five items pertaining to stream-entry are presented here as a linear sequence, anticipating the detailed analysis of stages of insight in later Theravada. Thus not only are the associated suttas late, this sutta is developed further than them. It is fortunate for his spiritual companions, so very fortunate, that they get to see Venerable Sāriputta and pay homage to 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.”
mn24:17.13And so these two spiritual giants agreed with each others’ fine words.See MN5:33.1.
1Evaṁ 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:
2"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.
3Tena 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.
4Atha 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.
5Atha 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.
6Atha 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.
7Atha 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.
8Atha 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:
9"Bhagavati no, āvuso, brahmacariyaṁ vussatī"ti?
10"Evamāvuso"ti.
11"Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī"ti?
12"No hidaṁ, āvuso".
13"Kiṁ panāvuso, cittavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī"ti?
14"No hidaṁ, āvuso".
15"Kiṁ nu kho, āvuso, diṭṭhivisuddhatthaṁ bhagavati brahmacariyaṁ vussatī"ti?
16"No hidaṁ, āvuso".
17"Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī"ti?
18"No hidaṁ, āvuso".
19"Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī"ti?
20"No hidaṁ, āvuso".
21"Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī"ti?
22"No hidaṁ, āvuso".
23"Kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī"ti?
24"No hidaṁ, āvuso".
25"‘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.
26"Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan"ti?
27"No hidaṁ, āvuso".
28"Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan"ti?
29"No hidaṁ, āvuso".
30"Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan"ti?
31"No hidaṁ, āvuso".
32"Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhi anupādāparinibbānan"ti?
33"No hidaṁ, āvuso".
34"Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhi anupādāparinibbānan"ti?
35"No hidaṁ, āvuso".
36"Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhi anupādāparinibbānan"ti?
37"No hidaṁ, āvuso".
38"Kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan"ti?
39"No hidaṁ, āvuso".
40"Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan"ti?
41"No hidaṁ, āvuso".
42"‘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?
43"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.
44Seyyathāpi, 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?
45"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.
46"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.
47Evaṁ 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.
48Evaṁ 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.
49Itiha te ubhopi mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti.
Rathavinītasuttaṁ niṭṭhitaṁ catutthaṁ.