Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.that on one occasion the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary.

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 monks from the (Blessed One’s) native land, having completed the Rains Retreat in the native land, went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

“Ko nu kho, bhikkhave, jātibhūmiyaṁ jātibhūmakānaṁ bhikkhūnaṁ sabrahmacārīnaṁ evaṁ sambhāvito:As they were sitting there, the Blessed One said to them, “Monks, whom in our native land do the native-land monks—his companions in the holy life—esteem in this way: ‘attanā ca appiccho appicchakathañca bhikkhūnaṁ kattā, attanā ca santuṭṭho santuṭṭhikathañca bhikkhūnaṁ kattā, attanā ca pavivitto pavivekakathañca bhikkhūnaṁ kattā, attanā ca asaṁsaṭṭho asaṁsaggakathañca bhikkhūnaṁ kattā, attanā ca āraddhavīriyo vīriyārambhakathañca bhikkhūnaṁ kattā, attanā ca sīlasampanno sīlasampadākathañca bhikkhūnaṁ kattā, attanā ca samādhisampanno samādhisampadākathañca bhikkhūnaṁ kattā, attanā ca paññāsampanno paññāsampadākathañca bhikkhūnaṁ kattā, attanā ca vimuttisampanno vimuttisampadākathañca bhikkhūnaṁ kattā, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadākathañca bhikkhūnaṁ kattā, ovādako viññāpako sandassako samādapako samuttejako sampahaṁsako sabrahmacārīnan’”ti?‘Modest himself, he gives talks to the monks on modesty. Contented himself, he gives talks to the monks on contentment. Secluded himself, he gives talks to the monks on seclusion. Unentangled himself, he gives talks to the monks on non-entanglement. Having aroused persistence in himself, he gives talks to the monks on arousing persistence. Consummate in his own virtue, he gives talks to the monks on becoming consummate in virtue. Consummate in his own concentration, he gives talks to the monks on becoming consummate in concentration. Consummate in his own discernment, he gives talks to the monks on becoming consummate in discernment. Consummate in his own release, he gives talks to the monks on becoming consummate in release. Consummate in his own knowledge & vision of release, he gives talks to the monks on becoming consummate in the knowledge & vision of release. He is one who exhorts, informs, instructs, urges, rouses, & encourages his companions in the holy life.’”

“Puṇṇo nāma, bhante, āyasmā mantāṇiputto jātibhūmiyaṁ jātibhūmakānaṁ bhikkhūnaṁ sabrahmacārīnaṁ evaṁ sambhāvito:“Lord, the monk named Puṇṇa Mantāṇiputta [Mantāṇi’s son] is esteemed by the native-land monks—his companions in the holy life—in this way: ‘attanā ca appiccho appicchakathañca bhikkhūnaṁ kattā, attanā ca santuṭṭho …pe… ovādako viññāpako sandassako samādapako samuttejako sampahaṁsako sabrahmacārīnan’”ti.‘Modest himself, he gives talks to the monks on modesty. Contented himself, he gives talks to the monks on contentment. Secluded himself, he gives talks to the monks on seclusion. Unentangled himself, he gives talks to the monks on non-entanglement. Having aroused persistence in himself, he gives talks to the monks on arousing persistence. Consummate in his own virtue, he gives talks to the monks on becoming consummate in virtue. Consummate in his own concentration, he gives talks to the monks on becoming consummate in concentration. Consummate in his own discernment, he gives talks to the monks on becoming consummate in discernment. Consummate in his own release, he gives talks to the monks on becoming consummate in release. Consummate in his own knowledge & vision of release, he gives talks to the monks on becoming consummate in the knowledge & vision of release. He is one who exhorts, informs, instructs, urges, rouses, & encourages his companions in the holy life.’”

Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti.Now at that time Ven. Sāriputta was sitting not far from the Blessed One. Atha kho āyasmato sāriputtassa etadahosi:The thought occurred to him:

“lābhā āyasmato puṇṇassa mantāṇiputtassa, suladdhalābhā āyasmato puṇṇassa mantāṇiputtassa,“It’s a gain, a great gain for Ven. Puṇṇa Mantāṇiputta yassa viññū sabrahmacārī satthu sammukhā anumassa anumassa vaṇṇaṁ bhāsanti, tañca satthā abbhanumodati.that his observant companions in the holy life speak his praise point by point in the presence of the Teacher, and that the Teacher seconds that praise. Appeva nāma mayampi kadāci karahaci āyasmatā puṇṇena mantāṇiputtena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti.Maybe sometime or other I, too, will go to meet with Ven. Puṇṇa Mantāṇiputta; maybe I’ll have some conversation with him.”

Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi.Then the Blessed One, having stayed at Rājagaha as long as he liked, set out wandering to Sāvatthī. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari.Wandering by stages, he arrived there Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.and stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery. Assosi kho āyasmā puṇṇo mantāṇiputto: “bhagavā kira sāvatthiṁ anuppatto; sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme”ti.Ven. Puṇṇa Mantāṇiputta heard, “The Blessed One has arrived at Sāvatthī and is staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.”

Atha kho āyasmā puṇṇo mantāṇiputto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṁ pakkāmi.Setting his lodgings in order and taking his robes & bowl, he set out wandering to Sāvatthī. Anupubbena cārikaṁ caramāno yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.Wandering by stages, he went to where the Blessed One was staying in Jeta’s Grove, Anāthapiṇḍika’s monastery. On arrival, having bowed down to the Blessed One, he sat to one side. Ekamantaṁ nisinnaṁ kho āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.As he was sitting there, the Blessed One instructed, urged, roused, & encouraged him with a Dhamma talk. Then Ven. Puṇṇa—instructed, urged, roused, & encouraged with the Blessed One’s Dhamma talk; Atha kho āyasmā puṇṇo mantāṇiputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena andhavanaṁ tenupasaṅkami divāvihārāya.delighting & approving of the Blessed One’s words—got up from his seat, bowed down to the Blessed One, circumambulated him, and went to the Grove of the Blind for the day’s abiding.

Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca:Then a certain monk went to Ven. Sāriputta and, on arrival, said to him: “yassa kho tvaṁ, āvuso sāriputta, puṇṇassa nāma bhikkhuno mantāṇiputtassa abhiṇhaṁ kittayamāno ahosi, so bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena andhavanaṁ tena pakkanto divāvihārāyā”ti.“Friend Sāriputta, the monk named Puṇṇa Mantāṇiputta whom you have so often praised—instructed, urged, roused, & encouraged with the Blessed One’s Dhamma talk; delighting & approving of the Blessed One’s words—has gotten up from his seat, bowed down to the Blessed One, circumambulated him, and has gone to the Grove of the Blind for the day’s abiding.”

Atha kho āyasmā sāriputto taramānarūpo nisīdanaṁ ādāya āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ piṭṭhito piṭṭhito anubandhi sīsānulokī.So Ven. Sāriputta quickly picked up a sitting cloth and followed right behind Ven. Puṇṇa, keeping his head in sight. Atha kho āyasmā puṇṇo mantāṇiputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.Ven. Puṇṇa plunged into the Grove of the Blind and sat down in the shade of a tree for the day’s abiding. Āyasmāpi kho sāriputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.Ven. Sāriputta also plunged into the Grove of the Blind and sat down in the shade of a tree for the day’s abiding.

Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā puṇṇo mantāṇiputto tenupasaṅkami; upasaṅkamitvā āyasmatā puṇṇena mantāṇiputtena saddhiṁ sammodi.Then Ven. Sāriputta emerged from his seclusion in the evening and went to Ven. Puṇṇa. On arrival, he exchanged courteous greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ etadavoca:After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Puṇṇa,

“Bhagavati no, āvuso, brahmacariyaṁ vussatī”ti?“My friend, is the holy life lived under the Blessed One?”

“Evamāvuso”ti.“Yes, my friend.”

“Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?“And is the holy life lived under the Blessed One for the sake of purity in terms of virtue?”

“No hidaṁ, āvuso”.“No, my friend.”

“Kiṁ panāvuso, cittavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?“Then is the holy life lived under the Blessed One for the sake of purity in terms of mind [concentration]?”

“No hidaṁ, āvuso”.“No, my friend.”

“Kiṁ nu kho, āvuso, diṭṭhivisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?“Then is the holy life lived under the Blessed One for the sake of purity in terms of view?”

“No hidaṁ, āvuso”.“No, my friend.”

“Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?“Then is the holy life lived under the Blessed One for the sake of purity in terms of the overcoming of perplexity?”

“No hidaṁ, āvuso”.“No, my friend.”

“Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?“Then is the holy life lived under the Blessed One for the sake of purity in terms of knowledge & vision of what is & is not the path?”

“No hidaṁ, āvuso”.“No, my friend.”

“Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?“Then is the holy life lived under the Blessed One for the sake of purity in terms of knowledge & vision of the way?”

“No hidaṁ, āvuso”.“No, my friend.”

“Kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?“Then is the holy life lived under the Blessed One for the sake of purity in terms of knowledge & vision?”

“No hidaṁ, āvuso”.“No, my friend.”

“‘Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.“When asked if the holy life is lived under the Blessed One for the sake of purity in terms of virtue, you say, ‘No, my friend.’ ‘Kiṁ panāvuso, cittavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.When asked if the holy life is lived under the Blessed One for the sake of purity in terms of mind… ‘Kiṁ nu kho, āvuso, diṭṭhivisuddhatthaṁ …pe…view… the kaṅkhāvitaraṇavisuddhatthaṁ …pe…overcoming of perplexity… maggāmaggañāṇadassanavisuddhatthaṁ …pe…knowledge & vision of what is & is not the path… paṭipadāñāṇadassanavisuddhatthaṁ …pe…knowledge & vision of the way… kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ āvuso’ti vadesi.knowledge & vision, you say, ‘No, my friend.’ Kimatthaṁ carahāvuso, bhagavati brahmacariyaṁ vussatī”ti?For the sake of what, then, my friend, is the holy life lived under the Blessed One?”

“Anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī”ti.“The holy life is lived under the Blessed One, my friend, for the sake of total unbinding through lack of clinging.”

“Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan”ti?“But is purity in terms of virtue total unbinding through lack of clinging?”

“No hidaṁ, āvuso”.“No, my friend.”

“Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan”ti?“Then is purity in terms of mind…

“No hidaṁ, āvuso”.

“Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan”ti?view…

“No hidaṁ, āvuso”.

“Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhi anupādāparinibbānan”ti?the overcoming of perplexity…

“No hidaṁ, āvuso”.

“Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhi anupādāparinibbānan”ti?knowledge & vision of what is & is not the path…

“No hidaṁ, āvuso”.

“Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhi anupādāparinibbānan”ti?knowledge & vision of the way…

“No hidaṁ, āvuso”.

“Kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan”ti?knowledge & vision total unbinding through lack of clinging?”

“No hidaṁ, āvuso”.“No, my friend.”

“Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan”ti?“Then is total unbinding through lack of clinging something apart from these qualities?”

“No hidaṁ, āvuso”.“No, my friend.”

“‘Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.“When asked if purity in terms of virtue… ‘Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.mind… ‘Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan’ti …pe…view… kaṅkhāvitaraṇavisuddhi …the overcoming of perplexity… maggāmaggañāṇadassanavisuddhi …knowledge & vision of what is & is not the path… paṭipadāñāṇadassanavisuddhi …knowledge & vision of the way… ‘kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.knowledge & vision is total unbinding through lack of clinging, you say, ‘No, my friend.’ ‘Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.But when asked if total unbinding through lack of clinging is something apart from these qualities, you say, ‘No, my friend.’ Yathākathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?Now how, my friend, is the meaning of these statements to be understood?”

“Sīlavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.
paññapeyya → paññāpessa (bj, sya-all, pts1ed)“If the Blessed One had described purity in terms of virtue as total unbinding through lack of clinging, my friend, then he would have defined something still accompanied by clinging as total unbinding through lack of clinging. Cittavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.If he had described purity in terms of mind… Diṭṭhivisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.view… Kaṅkhāvitaraṇavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.the overcoming of perplexity… Maggāmaggañāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.knowledge & vision of what is & is not the path… Paṭipadāñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.knowledge & vision of the way… Ñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.knowledge & vision as total unbinding through lack of clinging, then he would have defined something still accompanied by clinging as total unbinding through lack of clinging. Aññatra ce, āvuso, imehi dhammehi anupādāparinibbānaṁ abhavissa, puthujjano parinibbāyeyya.But if total unbinding through lack of clinging were apart from these qualities, then a run-of-the-mill person would be totally unbound, Puthujjano hi, āvuso, aññatra imehi dhammehi.inasmuch as a run-of-the-mill person is apart from these qualities.

Tena hāvuso, upamaṁ te karissāmi;“So, my friend, I will give you an analogy, upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.for there are cases where it’s through analogies that observant people can understand the meaning of what is being said.

Seyyathāpi, āvuso, rañño pasenadissa kosalassa sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajjeyya.Suppose that while King Pasenadi Kosala was staying at Sāvatthī, some urgent business were to arise at Sāketa; and that between Sāvatthī and Sāketa seven relay chariots were made ready for him. Tassa antarā ca sāvatthiṁ antarā ca sāketaṁ satta rathavinītāni upaṭṭhapeyyuṁ.Coming out the door of the inner palace in Sāvatthī, he would get in the first relay chariot. Atha kho, āvuso, rājā pasenadi kosalo sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṁ rathavinītaṁ abhiruheyya, paṭhamena rathavinītena dutiyaṁ rathavinītaṁ pāpuṇeyya, paṭhamaṁ rathavinītaṁ vissajjeyya dutiyaṁ rathavinītaṁ abhiruheyya.By means of the first relay chariot he would reach the second relay chariot. Getting out of the first relay chariot he would get in the second relay chariot. Dutiyena rathavinītena tatiyaṁ rathavinītaṁ pāpuṇeyya, dutiyaṁ rathavinītaṁ vissajjeyya, tatiyaṁ rathavinītaṁ abhiruheyya.By means of the second relay chariot he would reach the third… Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇeyya, tatiyaṁ rathavinītaṁ vissajjeyya, catutthaṁ rathavinītaṁ abhiruheyya.by means of the third he would reach the fourth… Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇeyya, catutthaṁ rathavinītaṁ vissajjeyya, pañcamaṁ rathavinītaṁ abhiruheyya.by means of the fourth, the fifth… Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇeyya, pañcamaṁ rathavinītaṁ vissajjeyya, chaṭṭhaṁ rathavinītaṁ abhiruheyya.by means of the fifth, the sixth… Chaṭṭhena rathavinītena sattamaṁ rathavinītaṁ pāpuṇeyya, chaṭṭhaṁ rathavinītaṁ vissajjeyya, sattamaṁ rathavinītaṁ abhiruheyya.by means of the sixth he would reach the seventh relay chariot. Getting out of the sixth relay chariot he would get in the seventh relay chariot. Sattamena rathavinītena sāketaṁ anupāpuṇeyya antepuradvāraṁ.By means of the seventh relay chariot he would finally arrive at the door of the inner palace at Sāketa. Tamenaṁ antepuradvāragataṁ samānaṁ mittāmaccā ñātisālohitā evaṁ puccheyyuṁ:As he arrived there, his friends & companions, relatives & kin would ask him, ‘iminā tvaṁ, mahārāja, rathavinītena sāvatthiyā sāketaṁ anuppatto antepuradvāran’ti?‘Great king, did you come from Sāvatthī to the door of the inner palace in Sāketa by means of this chariot?’ Kathaṁ byākaramāno nu kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti?Answering in what way, my friend, would King Pasenadi Kosala answer them correctly?”

“Evaṁ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyya:“Answering in this way, my friend, he would answer them correctly: ‘idha me sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajji.
uppajji → uppajjati (mr)‘Just now, as I was staying at Sāvatthī, some urgent business arose at Sāketa; Tassa me antarā ca sāvatthiṁ antarā ca sāketaṁ satta rathavinītāni upaṭṭhapesuṁ.and between Sāvatthī and Sāketa seven relay chariots were made ready for me. Atha khvāhaṁ sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṁ rathavinītaṁ abhiruhiṁ.Coming out the door of the inner palace in Sāvatthī, I got in the first relay chariot. Paṭhamena rathavinītena dutiyaṁ rathavinītaṁ pāpuṇiṁ, paṭhamaṁ rathavinītaṁ vissajjiṁ dutiyaṁ rathavinītaṁ abhiruhiṁ.By means of the first relay chariot I reached the second relay chariot. Getting out of the first relay chariot I got in the second relay chariot. Dutiyena rathavinītena tatiyaṁ rathavinītaṁ pāpuṇiṁ, dutiyaṁ rathavinītaṁ vissajjiṁ, tatiyaṁ rathavinītaṁ abhiruhiṁ.By means of the second relay chariot I reached the third… Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇiṁ, tatiyaṁ rathavinītaṁ vissajjiṁ, catutthaṁ rathavinītaṁ abhiruhiṁ.by means of the third I reached the fourth… Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇiṁ, catutthaṁ rathavinītaṁ vissajjiṁ, pañcamaṁ rathavinītaṁ abhiruhiṁ.by means of the fourth, the fifth… Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇiṁ, pañcamaṁ rathavinītaṁ vissajjiṁ, chaṭṭhaṁ rathavinītaṁ abhiruhiṁ.by means of the fifth, the sixth… Chaṭṭhena rathavinītena sattamaṁ rathavinītaṁ pāpuṇiṁ, chaṭṭhaṁ rathavinītaṁ vissajjiṁ, sattamaṁ rathavinītaṁ abhiruhiṁ.by means of the sixth I reached the seventh relay chariot. Getting out of the sixth relay chariot I got in the seventh relay chariot. Sattamena rathavinītena sāketaṁ anuppatto antepuradvāran’ti.By means of the seventh relay chariot I finally arrived at the door of the inner palace at Sāketa.’ Evaṁ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti.Answering in this way, he would answer them correctly.”

“Evameva kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā, cittavisuddhi yāvadeva diṭṭhivisuddhatthā, diṭṭhivisuddhi yāvadeva kaṅkhāvitaraṇavisuddhatthā, kaṅkhāvitaraṇavisuddhi yāvadeva maggāmaggañāṇadassanavisuddhatthā, maggāmaggañāṇadassanavisuddhi yāvadeva paṭipadāñāṇadassanavisuddhatthā, paṭipadāñāṇadassanavisuddhi yāvadeva ñāṇadassanavisuddhatthā, ñāṇadassanavisuddhi yāvadeva anupādāparinibbānatthā.“In the same way, my friend, purity in terms of virtue is simply for the sake of purity in terms of mind. Purity in terms of mind is simply for the sake of purity in terms of view. Purity in terms of view is simply for the sake of purity in terms of the overcoming of perplexity. Purity in terms of the overcoming of perplexity is simply for the sake of purity in terms of knowledge & vision of what is & is not the path. Purity in terms of knowledge & vision of what is & is not the path is simply for the sake of purity in terms of knowledge & vision of the way. Purity in terms of knowledge & vision of the way is simply for the sake of purity in terms of knowledge & vision. Purity in terms of knowledge & vision is simply for the sake of total unbinding through lack of clinging. Anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī”ti.And it’s for the sake of total unbinding through lack of clinging that the holy life is lived under the Blessed One.”

Evaṁ vutte, āyasmā sāriputto āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ etadavoca:When this was said, Ven. Sāriputta said to Ven. Puṇṇa Mantāṇiputta: “konāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī”ti?“What is your name, friend, and how do your companions in the holy life know you?”

“Puṇṇoti kho me, āvuso, nāmaṁ;“My name is Puṇṇa, friend, mantāṇiputtoti ca pana maṁ sabrahmacārī jānantī”ti.and my companions in the holy life know me as Mantāṇiputta.”

“Acchariyaṁ, āvuso, abbhutaṁ, āvuso.“How amazing, my friend, how astounding, Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā puṇṇena mantāṇiputtena gambhīrā gambhīrapañhā anumassa anumassa byākatā.that Ven. Puṇṇa Mantāṇiputta has answered point by point with profound, profound discernment in the manner of a learned disciple who has rightly understood the Teacher’s message! Lābhā sabrahmacārīnaṁ, suladdhalābhā sabrahmacārīnaṁ,It’s a gain, a great gain, for any of his companions in the holy life who get to see him and visit with him. ye āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ labhanti dassanāya, labhanti payirūpāsanāya.Even if they had to carry him around on a cushion placed on top of their heads in order to see him and visit with him, it would be a gain for them, a great gain. 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.
Celaṇḍukena → velaṇḍukena (sya-all); celaṇḍakena (mr); celaṇḍupekena (?)And the fact that I have gotten to see him and visit with him has been a gain, a great gain for me.”

Evaṁ vutte, āyasmā puṇṇo mantāṇiputto āyasmantaṁ sāriputtaṁ etadavoca:When this was said, Ven. Puṇṇa said to Ven. Sāriputta: “ko nāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī”ti?“And what is your name, friend, and how do your companions in the holy life know you?”

“Upatissoti kho me, āvuso, nāmaṁ;“My name is Upatissa, friend, sāriputtoti ca pana maṁ sabrahmacārī jānantī”ti.and my companions in the holy life know me as Sāriputta.”

“Satthukappena vata kira, bho, sāvakena saddhiṁ mantayamānā na jānimha:
bho → kho (mr)“What? I’ve been talking with the disciple who is like the Teacher himself without knowing that it is ‘āyasmā sāriputto’ti.Ven. Sāriputta? Sace hi mayaṁ jāneyyāma ‘āyasmā sāriputto’ti, ettakampi no nappaṭibhāseyya.Had I known it was Ven. Sāriputta, I wouldn’t have answered at such length. Acchariyaṁ, āvuso, abbhutaṁ, āvuso.How amazing, my friend, how astounding, Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā sāriputtena gambhīrā gambhīrapañhā anumassa anumassa pucchitā.that Ven. Sāriputta has questioned point by point with profound, profound discernment in the manner of a learned disciple who has rightly understood the Teacher’s message! Lābhā sabrahmacārīnaṁ suladdhalābhā sabrahmacārīnaṁ,It’s a gain, a great gain, for any of his companions in the holy life who get to see him and visit with him. ye āyasmantaṁ sāriputtaṁ labhanti dassanāya, labhanti payirūpāsanāya.Even if they had to carry him around on a cushion placed on top of their heads in order to see him and visit with him, it would be a gain for them, a great gain. Celaṇḍukena cepi sabrahmacārī āyasmantaṁ sāriputtaṁ muddhanā pariharantā labheyyuṁ dassanāya, labheyyuṁ payirūpāsanāya, tesampi lābhā tesampi suladdhaṁ, amhākampi lābhā amhākampi suladdhaṁ, ye mayaṁ āyasmantaṁ sāriputtaṁ labhāma dassanāya, labhāma payirūpāsanāyā”ti.And the fact that I have gotten to see him and visit with him has been a gain, a great gain for me.”

Itiha te ubhopi mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti.In this way did both great beings rejoice in each other’s good words.

Rathavinītasuttaṁ niṭṭhitaṁ catutthaṁ.