1Thus have I heard. On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.
Then a number of bhikkhus from the Blessed One's native land[n.285] The parenthetical specification is supplied from MA. The Buddha’s native land is Kapilavatthu, at the foot of the Himalayas. who had spent the Rains there, went to the Blessed One, and after paying homage to him, sat down at one side. The Blessed One asked them:

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"Bhikkhus, who in my native land is esteemed by the bhikkhus there, by his companions in the holy life, in this way: ‘Having few wishes himself, he talks to the bhikkhus on fewness of wishes; content himself, he talks to the bhikkhus on contentment; secluded himself, he talks to the bhikkhus on seclusion; aloof from society himself, he talks to the bhikkhus on aloofness from society; energetic himself, he talks to the bhikkhus on arousing energy; attained to virtue himself, he talks to the bhikkhus on the attainment of virtue; attained to concentration himself, he talks to the bhikkhus on the attainment of concentration; attained to wisdom himself, he talks to the bhikkhus on the attainment of wisdom; attained to deliverance himself, he talks to the bhikkhus on the attainment of deliverance; attained to the knowledge and vision of deliverance himself, he talks to the bhikkhus on the attainment of the knowledge and vision of deliverance;[n.286] The last five items form a set called the five aggregates of Dhamma (dhammakkhandhā). "Deliverance" is identified with the noble fruits, "the knowledge and vision of deliverance" with reviewing knowledge. he is one who advises, informs, instructs, urges, rouses, and gladdens his companions in the holy life’?"

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?

"Venerable sir, the venerable Puṇṇa Mantāṇiputta is so esteemed in the Blessed One's native land by the bhikkhus there, by his companions in the holy life.ʺ[n.287] Ven. Puṇṇa Mantāṇiputta belonged to a brahmin family and was ordained by Ven. Aññā Kondañña at Kapilavatthu, where he continued to reside until he decided to visit the Buddha at Sāvatthī. He was later declared by the Buddha the most eminent bhikkhu among the preachers of the Dhamma.

"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.

3Now on that occasion the venerable Sāriputta was seated near the Blessed One. Then it occurred to the venerable Sāriputta: "It is a gain for the venerable Puṇṇa Mantāṇiputta, it is a great gain for him that his wise companions in the holy life praise him point by point in the Teacher's presence. Perhaps sometime or other we might meet the venerable Puṇṇa Mantāṇiputta and have some conversation with him."

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.

4Then, when the Blessed One had stayed at Rājagaha as long as he chose, he set out to wander by stages to Sāvatthī. Wandering by stages, he eventually arrived at Sāvatthī, and there he lived in Jeta's Grove, Anāthapiṇḍika's Park.

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.

5The venerable Puṇṇa Mantāṇiputta heard: "The Blessed One has arrived at Sāvatthī and is living in Jeta's Grove, Anāthapiṇḍika's Park." Then the venerable Puṇṇa Mantāṇiputta set his resting place in order, and taking his outer robe and bowl, set out to wander by stages to Sāvatthī. Wandering by stages, he eventually arrived at Sāvatthī and went to Jeta's Grove, Anāthapiṇḍika's Park, to see the Blessed One. After paying homage to the Blessed One, he sat down at one side and the Blessed One instructed, urged, roused, and gladdened him with talk on the Dhamma. Then the venerable Puṇṇa Mantāṇiputta, instructed, urged, roused, 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.

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.

6Then a certain bhikkhu went to the venerable Sāriputta and said to him: "Friend Sāriputta, the bhikkhu Puṇṇa Mantāṇiputta of whom you have always spoken highly has just been instructed, urged, roused, and gladdened by the Blessed One with 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 has gone to the Blind Men's Grove for the day's abiding."

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.

7Then 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.

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.

8Then, when it was evening, the venerable Sāriputta rose from meditation, went to the venerable Puṇṇa Mantāṇiputta, and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and said to the venerable Puṇṇa Mantāṇiputta:

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"Is the holy life lived under our Blessed One, friend?"

9"Bhagavati no, āvuso, brahmacariyaṁ vussatī"ti?

10"Yes, friend."

10"Evamāvuso"ti.

11"But, friend, is it for the sake of purification of virtue that the holy life is lived under the Blessed One?"

12"No, friend."

11"Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī"ti?

12"No hidaṁ, āvuso".

13"Then is it for the sake of purification of mind that the holy life is lived under the Blessed One?"

13"Kiṁ panāvuso, cittavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī"ti?

14"No, friend."

14"No hidaṁ, āvuso".

15"Then is it for the sake of purification of view that the holy life is lived under the Blessed One?"

15"Kiṁ nu kho, āvuso, diṭṭhivisuddhatthaṁ bhagavati brahmacariyaṁ vussatī"ti?

16"No, friend."

16"No hidaṁ, āvuso".

17"Then is it for the sake of purification by overcoming doubt that the holy life is lived under the Blessed One?"

18"No, friend."

17"Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī"ti?

19"Then is it for the sake of purification by knowledge and vision of what is the path and what is not the path that the holy life is lived under the Blessed One?"

18"No hidaṁ, āvuso".

19"Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī"ti?

20"No, friend."

20"No hidaṁ, āvuso".

21"Then is it for the sake of purification by knowledge and vision of the way that the holy life is lived under the Blessed One?

22"No, friend."

21"Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī"ti?

22"No hidaṁ, āvuso".

23"Then is it for the sake of purification by knowledge and vision that the holy life is lived under the Blessed One?"

23"Kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī"ti?

24"No, friend."[n.288] Although these seven purifications (satta visuddhi) are mentioned elsewhere in the Pali Canon (at DN iii.288, with two added: purification by wisdom and purification by deliverance), it is curious that they are not analysed as a set anywhere in the Nikāyas; and this becomes even more puzzling when both these great disciples seem to recognise them as a fixed group of doctrinal categories. The sevenfold scheme forms, however, the scaffolding for the entire Visuddhimagga, which defines the different stages by means of the fully developed commentarial traditions on concentration and insight meditation.
In brief, "purification of virtue" (sīlavisuddhi) is the unbroken adherence to the moral precepts one has undertaken, explained by Vsm with reference to the moral training of a bhikkhu as the "fourfold purification of virtue." "Purification of mind" (cittavisuddhi) is the overcoming of the five hindrances through the attainment of access concentration and the jhānas. "Purification of view" (diṭṭhivisuddhi) is the understanding that defines the nature of the five aggregates constituting a living being. "Purification by overcoming doubt" (kaṅkhāvitaraṇavisuddhi ) is the understanding of conditionality. "Purification by knowledge and vision of what is the maggāmaggañāṇadassanavisuddhi path and what is not the path" ( ) is the correct discrimination between the false path of the ecstatic, exhilarating experiences and the true path of insight into impermanence, suffering, and not self. "Purification by knowledge and vision of the way" (paṭipadāñāṇadassanavisuddhi) comprises the ascending series of insight knowledges up to the supramundane paths. And "purification by knowledge and vision" (ñāṇadassanavisuddhi) is the supramundane paths.

24"No hidaṁ, āvuso".

25"Friend, when asked: ‘But, friend, is it for the sake of purification of virtue that the holy life is lived under the Blessed One?’ you replied: ‘No, friend.’ When asked: ‘Then is it for the sake of purification of mind … purification of view … purification by overcoming doubt … purification by knowledge and vision of what is the path and what is not the path … purification by knowledge and vision of the way … purification by knowledge and vision that the holy life is lived under the Blessed One?’ you replied: ‘No, friend.’ For the sake of what then, friend, is the holy life lived under the Blessed One?"

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?

"Friend, it is for the sake of final Nibbāna without clinging that the holy life is lived under the Blessed One."[n.289] MA glosses anupādā parinibbāna as appaccayaparinibbāna, "final Nibbāna that has no condition," explaining that upādāna has two meanings: grasping (gahṇa), as in the usual passage on the four types of clinging; and condition (paccaya), as illustrated by this passage. The commentators explain "final Nibbāna without clinging" either as the fruit of arahantship, because it cannot be grasped by any of the four types of clinging; or as Nibbāna the unconditioned, because it has not arisen through any condition.

"Anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī"ti.

26"But, friend, is purification of virtue final Nibbāna without clinging?"

26"Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan"ti?

27"No, friend."

27"No hidaṁ, āvuso".

28"Then is purification of mind final Nibbāna without clinging?"

28"Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan"ti?

29"No, friend."

29"No hidaṁ, āvuso".

30"Then is purification of view final Nibbāna without clinging?"

30"Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan"ti?

31"No, friend."

31"No hidaṁ, āvuso".

32"Then is purification by overcoming doubt final Nibbāna without clinging?"

32"Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhi anupādāparinibbānan"ti?

33"No, friend."

33"No hidaṁ, āvuso".

34"Then is purification by knowledge and vision of what is the path and what is not the path final Nibbāna without clinging?"

35"No, friend."

34"Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhi anupādāparinibbānan"ti?

35"No hidaṁ, āvuso".

36"Then is purification by knowledge and vision of the way final Nibbāna without clinging?"

36"Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhi anupādāparinibbānan"ti?

37"No, friend."

37"No hidaṁ, āvuso".

38"Then is purification by knowledge and vision final Nibbāna without clinging?"

38"Kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan"ti?

39"No, friend."

39"No hidaṁ, āvuso".

40"But, friend, is final Nibbāna without clinging to be attained without these states?"

40"Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan"ti?

41"No, friend."

41"No hidaṁ, āvuso".

42"When asked: ‘But, friend, is purification of virtue final Nibbāna without clinging?’ you replied: ‘No, friend.’ When asked: ‘Then is purification ofmind … purification of view … purification by overcoming d oubt … pur ifica t ion by knowledge and vision of what is the path and what is not the path … purification by knowledge and vision of the way … purification by knowledge and vision final Nibbāna without clinging?’ you replied: ‘No, friend.’ And when asked: ‘But, friend, is final Nibbāna without clinging to be attained without these states?’ you replied: ‘No, friend.’ But how, friend, should the meaning of these statements be regarded?"

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"Friend, if the Blessed One had described purification of virtue as final Nibbāna without clinging, he would have described what is still accompanied by clinging as final Nibbāna without clinging. If the Blessed One had described purification of mind … purification of view … purification by over coming doubt … purification by knowledge and vision of what is the path doubt … purification by knowledge and vision of what is the path and what is not the path … purification by knowledge and vision of the way … purification by knowledge and vision as final Nibbāna without clinging, he would have described what is still accompanied by clinging as final Nibbāna without clinging.[n.290] MA explains that the first six stages are "accompanied by clinging" in the sense both of being conditioned and of existing in one who still has grasping; the seventh stage, being supramundane, only in the sense of being conditioned. And if final Nibbāna without clinging were to be attained without these states, then an ordinary person would have attained final Nibbāna, for an ordinary person is without these states.

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.

"As to that, friend, I shall give you a simile, for some wise men understand the meaning of a statement by means of a simile.

Tena hāvuso, upamaṁ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.

44Suppose that King Pasenadi of Kosala while living at Sāvatthī had some urgent business to settle at Sāketa, and that between Sāvatthī and Sāketa seven relay chariots were kept ready for him. Then King Pasenadi of Kosala, leaving Sāvatthī through the inner palace door, would mount the first relay chariot, and 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 … by means of the third chariot, he would arrive at the fourth chariot … by means of the fourth chariot, he would arrive at the fifth chariot … by means of the fifth chariot, he would arrive at the sixth chariot … by means of the sixth chariot, he would arrive at the seventh chariot, and by means of the seventh chariot he would arrive at the inner palace door in Sāketa. Then, when he had come to the inner palace door, his friends and acquaintances, his kinsmen and relatives, would ask him: ‘Sire, did you come from Sāvatthī to the inner palace door in Sāketa by means of this relay chariot?’ How then should King Pasenadi of Kosala answer in order to answer correctly?"

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"In order to answer correctly, friend, he should answer thus: ‘Here, while living at Sāvatthī I had some urgent business to settle at Sāketa, and between Sāvatthī and Sāketa seven relay chariots were kept ready for me. Then, leaving Sāvatthī through the inner palace door, I mounted the first relay chariot, and by means of the first relay chariot I arrived at the second relay chariot; then I dismounted from the first chariot and mounted the second chariot, and by means of the second chariot I arrived at the third … fourth … fifth … sixth … seventh chariot, and by means of the seventh chariot I arrived at the inner palace door in Sāketa.’ In order to answer correctly he should answer thus."

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"So too, friend, purification of virtue is for the sake of reaching purification of mind; purification of mind is for the sake of reaching purification of view; purification of view is for the sake of reaching purification by overcoming doubt; purification by overcoming doubt is for the sake of reaching purification by knowledge and vision of what is the path and what is not the path; purification by knowledge and vision of what is the path and what is not the path is for the sake of reaching purification by knowledge and vision of the way; purification by knowledge and vision of the way is for the sake of reaching purification by knowledge and vision; purification by knowledge and vision is for the sake of reaching final Nibbāna without clinging. It is for the sake of final Nibbāna without clinging that the holy life is lived under the Blessed One."

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.

47When 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 holy life know the venerable one?ʺ[n.291] MA says that Sāriputta asked this only as a way of greeting Puṇṇa Mantāṇiputta since he already knew his name. Puṇṇa, however, had never seen Sāriputta before and so must have been genuinely surprised to meet the great disciple.

47Evaṁ vutte, āyasmā sāriputto āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ etadavoca: "konāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī"ti?

"My name is Puṇṇa, friend, and my companions in the holy life know me as Mantāṇiputta."

"Puṇṇoti kho me, āvuso, nāmaṁ; mantāṇiputtoti ca pana maṁ sabrahmacārī jānantī"ti.

"It is wonderful, friend, it is marvellous! Each profound question has been answered, point by point, by the venerable Puṇṇa Mantāṇiputta as a learned disciple who understands the Teacher's Dispensation correctly. It is a gain for his companions in the holy life, it is a great gain for them that they have the opportunity to see and honour 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 holy life would get the opportunity to see and honour him, it would be a gain for them, a great gain for them. And it is a gain for us, a great gain for us that we have the opportunity to see and honour the venerable Puṇṇa 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.

48When 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 holy life know the venerable one?"

48Evaṁ vutte, āyasmā puṇṇo mantāṇiputto āyasmantaṁ sāriputtaṁ etadavoca: "ko nāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī"ti?

"My name is Upatissa, friend, and my companions in the holy life know me as Sāriputta.ʺ

"Upatissoti kho me, āvuso, nāmaṁ; sāriputtoti ca pana maṁ sabrahmacārī jānantī"ti.

"Indeed, friend, we did not know that we were talking with the venerable Sāriputta, the disciple who is like the Teacher himself. [n.292] Satthukappa. MA says that this is the highest praise that can be spoken of a disciple. If we had known that this was the venerable Sāriputta, we should not have said so much. It is wonderful, friend, it is marvellous! Each profound question has been posed, point by point, by the venerable Sāriputta as a learned disciple who understands the Teacher's Dispensation correctly. It is a gain for his companions in the holy life, it is a great gain for them that they have the opportunity to see and honour the venerable Sāriputta. Even if it were by carrying the venerable Sāriputta about on a cushion on their heads that his companions in the holy life would get the opportunity to see and honour him, it would be a gain for them, a great gain for them. And it is a gain for us, a great gain for us that we have the opportunity to see and honour the venerable 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.

49Thus it was that these two great beings rejoiced in each other's good words.

49Itiha te ubhopi mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti.

Rathavinītasuttaṁ niṭṭhitaṁ catutthaṁ.