Rathavinītasutta

Thus I have heard:

At one time, the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary.

Then several disciples, who had spent the rains retreat in their birthplaces, approached the Blessed One. Having approached, they paid homage to the Blessed One and sat down to one side.

When they were seated, the Blessed One addressed those disciples:

Disciples, who among the disciples from their native places do their fellow Brahma-farers praise like this: ‘He is personally of few wants and teaches disciples concerning few wants; he is personally content and teaches disciples concerning contentment; he is personally secluded and teaches disciples concerning seclusion; he is personally aloof and teaches disciples concerning aloofness; he is personally energetic and teaches disciples concerning energy; he is personally virtuous and teaches disciples concerning virtue; he is personally immersed in concentration and teaches disciples concerning concentration; he is personally wise and teaches disciples concerning wisdom; he is personally liberated and teaches disciples concerning liberation; he personally possesses the knowing and vision of liberation and teaches disciples concerning that; he is an advisor, instructor, encourager, inspirer, and uplifter of his fellow Brahma-farers?

Venerable sir, it is the Venerable Punna Mantaniputta who is praised like this among the disciples from the birthplace, as one who is of few wants and teaches disciples concerning few wants; content...

(and so on) ...an encourager, inspirer, and uplifter of his fellow Brahma-farers.

At that time, the Venerable Sariputta was sitting not far from the Blessed One.

Then it occurred to the Venerable Sariputta: Fortunate is the Venerable Punna Mantaniputta, abundantly fortunate is the Venerable Punna Mantaniputta, for the wise fellow Brahma-farers praise his qualities in the presence of the Teacher, and the Teacher approves of them.

Would that we might at some time or another meet with the Venerable Punna Mantaniputta and have a conversation of some kind.

Then, having stayed as long as he desired in Rajagaha, the Blessed One set out on tour for Savatthi.

Travelling through the countryside step by step, he eventually arrived at Savatthi.

At that time, the Blessed One was dwelling at Sāvatthī, in the Jetavana monastery, the park donated by Anāthapiṇḍika. The Venerable Puṇṇa Mantāṇiputta heard this.

Then, the Venerable Puṇṇa Mantāṇiputta, after arranging his dwelling, took his bowl and robe and set out on a journey towards Sāvatthī.

Gradually traveling, he came to Sāvatthī, to the Jetavana monastery, the park of Anāthapiṇḍika, and approached the Blessed One. Having approached, he paid respect to the Blessed One and sat down to one side.

As he was seated there, the Blessed One gave a discourse to Venerable Puṇṇa Mantāṇiputta, instructing, inspiring, inciting, and gladdening him with a religious talk.

Then, the Venerable Puṇṇa Mantāṇiputta, instructed, inspired, incited, and gladdened by the Blessed One’s words, rejoiced and approved of the Blessed One’s teaching, rose from his seat, paid homage to the Blessed One, circumambulated him, and went to the Andhavana forest for a day’s retreat.

Meanwhile, another disciple approached Venerable Sāriputta and spoke to him: Friend Sāriputta, the disciple Puṇṇa Mantāṇiputta, about whom you so often speak in praise, was instructed, inspired, incited, and gladdened by the Blessed One with a religious talk, rejoiced and approved of the Blessed One's teaching, got up from his seat, paid homage to the Blessed One, circumambulated him, and went into the Andhavana forest for a day’s retreat.

Then, Venerable Sāriputta, eager, took his sitting cloth and followed closely behind Venerable Puṇṇa Mantāṇiputta, looked up to him.

Venerable Puṇṇa Mantāṇiputta entered the Andhavana forest and sat down for a day’s retreat at the foot of a certain tree.

Venerable Sāriputta also entered the Andhavana forest and sat for a day’s retreat at the foot of another tree.

Then, in the evening, Venerable Sāriputta emerged from his solitude and went to Venerable Puṇṇa Mantāṇiputta; having approached, he greeted him and then engaged in a pleasant and memorable conversation.

After exchanging greetings and friendly talk, he sat down to one side.

Seated at one side, Venerable Sāriputta spoke to Venerable Puṇṇa Mantāṇiputta: Friend, do we practice the holy life under the Blessed One?

So it is, friend, he replied.

Is it for the purification of virtue, friend, that we practice the holy life under the Blessed One? he asked.

Not for this, friend, was the response.

What then, friend, is the holy life lived under the Blessed One for the sake of purity of mind?

No, friend, not for that.

What then, friend, is it lived for the sake of purity of view?

No, friend, not for that.

What then, friend, is it lived for the sake of purity by overcoming doubt?

No, friend, not for that.

What then, friend, is it lived for the sake of purity in knowing and vision of what is the path and what is not the path?

No, friend, not for that.

What then, friend, is it lived for the sake of purity in knowing and vision of the way?

No, friend, not for that.

What then, friend, is it lived for the sake of purity in knowing and vision?

No, friend, not for that.

When asked, ‘What then, friend, is the holy life lived under the Blessed One for the sake of purity of virtue?

you respond, ‘No, friend, not for that.

When asked, ‘What then, friend, is it lived for the sake of purity of mind? you respond, ‘No, friend, not for that.

‘What then, friend, is it lived for the sake of purity of view?…

‘for purity by overcoming doubt?…

‘for purity in knowing and vision of what is the path and what is not the path?…

‘for purity in knowing and vision of the way?…

‘What then, friend, is it lived for the sake of purity in knowing and vision? and each time you respond, ‘No, friend, not for that.

What, then, friend, is the purpose for living the holy life under the Blessed One?

The purpose, friend, is for the complete Nibbāna without clinging.

What then, friend, is purity of virtue complete Nibbāna without clinging?

No, friend, not for that.

What then, friend, is purity of mind complete Nibbāna without clinging?

No, friend, not for that.

What then, friend, is purity of view complete Nibbāna without clinging?

No, friend, not for that.

What then, friend, is purity by overcoming doubt complete Nibbāna without clinging?

No, friend, not for that.

What then, friend, is purity in knowing and vision of what is the path and what is not the path complete Nibbāna without clinging?

No, friend, not for that.

What then, friend, is purity in knowing and vision of the way complete Nibbāna without clinging?

No, friend, not for that.

What then, friend, is purity in knowing and vision complete Nibbāna without clinging?

No, friend, not for that.

What then, friend, is it something other than these states that is complete Nibbāna without clinging?

No, friend, not for that.

When asked, ‘What then, friend, is purity of virtue complete Nibbāna without clinging? you respond, ‘No, friend, not for that.

Friend, is it that mental purity leads to non-clinging final liberation? When asked thus, you say, No, friend.

Then, friend, does the purification of view lead to non-clinging final liberation? ...

and so on for:

• Purification of overcoming doubt ...

• Purification of knowing and vision of what is and is not the path ...

• Purification of knowing and vision of the path ...

• Friend, does the purification of knowing and vision lead to non-clinging final liberation?

When asked thus, you say, No, friend.

Then, friend, does non-clinging final liberation arise apart from these states? When asked thus, you say, No, friend.

How, then, friend, should the meaning of this statement be seen?

If the Blessed One were to declare that non-clinging final liberation is through purity of virtue, it would imply that non-clinging final liberation arises while still dependent on clinging.

If he were to declare non-clinging final liberation through mental purity, it would imply the same dependence while clinging exists.

If he were to declare it through purity of view, ... through the purification of overcoming doubt, ...

through purification of knowing and vision of what is and is not the path, ... through purification of knowing and vision of the path, ...

through purification of knowing and vision, it would imply the same dependence while clinging exists.

If non-clinging final liberation were to arise apart from these states, then a worldling would attain final liberation.

For a worldling, friend, is apart from these states.

Therefore, friend, I shall give you an analogy; some wise persons know the meaning of a statement through an analogy.

Just as, friend, when King Pasenadi of Kosala is dwelling in Savatthi and something urgent needs to be done in Saketa, between Savatthi and Saketa, seven stages of conveyance might be arranged.

Then, friend, King Pasenadi of Kosala, having departed from Sāvatthī, would first mount the initial chariot at the gates of the palace. With the first chariot completed, he would reach the second chariot, dismiss the first, and mount the second chariot.

With the second completed, he would reach the third chariot, dismiss the second, and mount the third chariot.

With the third completed, he would reach the fourth chariot, dismiss the third, and mount the fourth chariot.

With the fourth completed, he would reach the fifth chariot, dismiss the fourth, and mount the fifth chariot.

With the fifth completed, he would reach the sixth chariot, dismiss the fifth, and mount the sixth chariot.

With the sixth completed, he would reach the seventh chariot, dismiss the sixth, and mount the seventh chariot.

With the seventh chariot, he would arrive at Sāketa’s palace gates.

Once he had arrived at the palace gates, his friends, ministers, and family members would ask him, With this chariot, did you, O Mahārāja, reach Sāketa from Sāvatthī at the palace gates?

When answering, how would King Pasenadi of Kosala reply correctly?

In replying correctly, King Pasenadi of Kosala would answer accordingly: While residing in Sāvatthī, there arose an urgent task in Sāketa. Between Sāvatthī and Sāketa, seven chariots were prepared for me.

Thus, I departed Sāvatthī and, at the palace gates, mounted the first chariot.

With the first completed, I reached the second, dismissed the first, and mounted the second chariot.

With the second completed, I reached the third, dismissed the second, and mounted the third chariot.

With the third completed, I reached the fourth, dismissed the third, and mounted the fourth chariot.

With the fourth completed, I reached the fifth, dismissed the fourth, and mounted the fifth chariot.

Having reached the sixth chariot with the fifth chariot, I let go of the fifth chariot and boarded the sixth.

Using the sixth chariot, I reached the seventh chariot, released the sixth chariot, and boarded the seventh.

Traveling with the seventh chariot, I arrived at Sāketa near the gate of the palace.

In explaining this, friend, King Pasenadi of Kosala would rightly explain: In the same way, friend, purification of morality is for the sake of purification of the mind; purification of the mind is for the sake of purification of view; purification of view is for the sake of purification through overcoming doubt; purification through overcoming doubt is for the sake of purification of knowing and vision of what is path and not-path; purification of knowing and vision of what is path and not-path is for the sake of purification of knowing and vision of the way; purification of knowing and vision of the way is for the sake of purification of knowing and vision; purification of knowing and vision is for the sake of attaining the final liberation without clinging.

It is for the sake of attaining final liberation without clinging, friend, that the noble life is lived under the Blessed One.

Having said this, Venerable Sāriputta spoke to Venerable Puṇṇa Mantāṇiputta: What is your name, venerable?

And how do fellow holy men know you?

My name is Puṇṇa, friend; however, fellow holy men know me by the name Mantāṇiputta.

Indeed, it is wonderful, friend, it is marvelous.

Just as a disciple who has known the teacher's instructions in their entirety, in the same way does Venerable Puṇṇa Mantāṇiputta answer profound and deep questions steadily.

The fellows of the holy life are indeed fortunate, greatly fortunate, to have Venerable Puṇṇa Mantāṇiputta for guidance.

Even if they had to carry Venerable Puṇṇa Mantāṇiputta on their shoulders with a blanket, they would be fortunate and greatly blessed to have his sight and guidance. Truly, we are also fortunate and greatly blessed, we who gain the sight and guidance of Venerable Puṇṇa Mantāṇiputta.

Having heard this, Venerable Puṇṇa Mantāṇiputta spoke to Venerable Sāriputta: What is your name, venerable? And how do fellow holy men know you?

My name is Upatissa, friend; however, fellow holy men know me as Sāriputta.

It is as if conversing with the teacher himself, good sir, when speaking with the disciple...

If we were to indeed know the Venerable Sāriputta, even this much would not be beyond our understanding.

Remarkable, friend, and wonderful, friend.

Just as the disciple who has truly learned and knows the teachings of the Master, in just such a way, the Venerable Sāriputta, having pondered deeply over profound questions, has asked them.

It is an advantage for fellow practitioners, a great blessing for them to have the opportunity to see the Venerable Sāriputta and to be in his presence.

Even if a fellow practitioner were to carry the Venerable Sāriputta on their shoulders with a turban, they would gain the opportunity to see and attend upon him. It is a blessing for them, a great fortune for them, and likewise a blessing and great fortune for us who have the opportunity to see the Venerable Sāriputta and to be in his presence.

Thus these two great ones agreed with each other's well-spoken words.

This is the end of the Rathavinīta Sutta.