MN24 — Rathavinītasutta
Thus have I heard: At one time, the Blessed One was staying in Rajagaha at the Bamboo Grove, the Squirrel Sanctuary.
Then several disciples who had spent the rains retreat in their native region approached the Blessed One. Having approached, they paid homage to the Blessed One and sat down to one side. While they were sitting there, the Blessed One addressed the disciples:
Who among the disciples from the native region, is regarded by their fellow practitioners as one who is personally content with little and encourages others to be content with little, personally satisfied and encourages others to be satisfied, personally secluded and encourages others to be secluded, personally not entangled and encourages others to be not entangled, personally energetic and encourages others to be energetic, personally virtuous and encourages others to be virtuous, personally concentrated and encourages others to be concentrated, personally wise and encourages others to be wise, personally liberated and encourages others to be liberated, personally possessing the knowing and vision of liberation and encourages others to possess it, an advisor, instructor, elucidator, inspirer, and encourager of fellow practitioners?
Venerable sir, the Venerable Punna Mantaniputta is regarded among the disciples from the native region as one who is personally content with little and encourages others to be content with little, personally satisfied... an advisor, instructor, elucidator, inspirer, and encourager of fellow practitioners.
At that time, the Venerable Sariputta was sitting not far from the Blessed One.
Then the Venerable Sariputta thought, Fortunate is the Venerable Punna Mantaniputta, greatly fortunate is the Venerable Punna Mantaniputta, for whom wise fellow practitioners, in the presence of the Teacher, speak in praise, and the Teacher approves. Perhaps we might someday meet the Venerable Punna Mantaniputta, perhaps there might be some conversation.
Then the Blessed One, having stayed in Rajagaha as long as he liked, set out on a journey to Savatthi.
Gradually traveling on tour, he arrived at Savatthi.
At that time, the Blessed One was residing in Sāvatthī, in the Jeta Grove, Anāthapiṇḍika's Park.
Venerable Puṇṇa Mantāṇiputta heard this. Then Venerable Puṇṇa Mantāṇiputta, having arranged his lodging and taken his bowl and robe, set out for Sāvatthī on a walking tour.
Gradually traveling on tour, he arrived at Sāvatthī, at the Jeta Grove, Anāthapiṇḍika's Park, where the Blessed One was. Having approached, he paid homage to the Blessed One and sat down to one side.
While sitting to one side, the Blessed One instructed, inspired, and gladdened Venerable Puṇṇa Mantāṇiputta with a Dhamma talk.
Then Venerable Puṇṇa Mantāṇiputta, having been instructed, inspired, and gladdened by the Blessed One's Dhamma talk, rejoiced in and approved of the Blessed One's words. He rose from his seat, paid homage to the Blessed One, and, keeping him on his right, departed for the Andhavana for the day's abiding.
Then a certain disciple approached Venerable Sāriputta and said to him, Friend Sāriputta, the disciple named Puṇṇa Mantāṇiputta, whom you often praised, having been instructed, inspired, and gladdened by the Blessed One's Dhamma talk, rejoiced in and approved of the Blessed One's words. He rose from his seat, paid homage to the Blessed One, and, keeping him on his right, departed for the Andhavana for the day's abiding.
Then Venerable Sāriputta, taking his seat, hurriedly followed Venerable Puṇṇa Mantāṇiputta, looking at his back.
Then Venerable Puṇṇa Mantāṇiputta entered the Andhavana and sat down for the day's abiding at the root of a certain tree.
Venerable Sāriputta also entered the Andhavana and sat down for the day's abiding at the root of a certain tree.
Then Venerable Sāriputta, in the evening, having emerged from seclusion, approached Venerable Puṇṇa Mantāṇiputta. Having approached, he exchanged greetings with Venerable Puṇṇa Mantāṇiputta.
After exchanging friendly and courteous talk, he sat down to one side. While sitting to one side, Venerable Sāriputta said to Venerable Puṇṇa Mantāṇiputta, Friend, is the holy life lived under the Blessed One?
Yes, friend.
Is it, friend, for the purification of virtue that the holy life is lived under the Blessed One?
Not for this, friend.
But, friend, is the holy life lived under the Blessed One for the sake of purity of mind?
No, friend.
Then, friend, is the holy life lived under the Blessed One for the sake of purity of view?
No, friend.
But, friend, is the holy life lived under the Blessed One for the sake of purity of overcoming doubt?
No, friend.
Then, friend, is the holy life lived under the Blessed One for the sake of purity of knowing and vision of what is and is not the path?
No, friend.
But, friend, is the holy life lived under the Blessed One for the sake of purity of knowing and vision of the way?
No, friend.
Then, friend, is the holy life lived under the Blessed One for the sake of purity of knowing and vision?
No, friend.
When asked, But, friend, is the holy life lived under the Blessed One for the sake of purity of virtue? you say, No, friend.
When asked, But, friend, is the holy life lived under the Blessed One for the sake of purity of mind? you say, No, friend.
When asked, Then, friend, is the holy life lived under the Blessed One for the sake of purity of view? ...
... for the sake of purity of overcoming doubt? ...
... for the sake of purity of knowing and vision of what is and is not the path? ...
... for the sake of purity of knowing and vision of the way? ...
... then, friend, is the holy life lived under the Blessed One for the sake of purity of knowing and vision? you say, No, friend.
For what purpose, then, friend, is the holy life lived under the Blessed One?
It is, friend, for the sake of unbinding without clinging that the holy life is lived under the Blessed One.
Then, friend, is purity of virtue unbinding without clinging?
No, friend.
But, friend, is purity of mind unbinding without clinging?
No, friend.
Then, friend, is purity of view unbinding without clinging?
No, friend.
But, friend, is purity of overcoming doubt unbinding without clinging?
No, friend.
Then, friend, is purity of knowing and vision of what is and is not the path unbinding without clinging?
No, friend.
But, friend, is purity of knowing and vision of the way unbinding without clinging?
No, friend.
Then, friend, is purity of knowing and vision unbinding without clinging?
No, friend.
But, friend, is unbinding without clinging something apart from these qualities?
No, friend.
What, friend, is purity of virtue the unconditioned final liberation? When asked thus, you say, No, friend.
What then, friend, is purity of mind the unconditioned final liberation? When asked thus, you say, No, friend.
What, friend, is purity of view the unconditioned final liberation? …
Purity of overcoming doubt …
Purity of knowing and vision of what is path and not-path …
Purity of knowing and vision of the way …
What, friend, is purity of knowing and vision the unconditioned final liberation? When asked thus, you say, No, friend.
What then, friend, is there something other than these states that is the unconditioned final liberation? When asked thus, you say, No, friend.
How then, friend, should the meaning of this statement be seen?
If, friend, the Blessed One were to declare purity of virtue as the unconditioned final liberation, he would be declaring the unconditioned final liberation as still with attachment.
If, friend, the Blessed One were to declare purity of mind as the unconditioned final liberation, he would be declaring the unconditioned final liberation as still with attachment.
If, friend, the Blessed One were to declare purity of view as the unconditioned final liberation, he would be declaring the unconditioned final liberation as still with attachment.
If, friend, the Blessed One were to declare purity of overcoming doubt as the unconditioned final liberation, he would be declaring the unconditioned final liberation as still with attachment.
If, friend, the Blessed One were to declare purity of knowing and vision of what is path and not-path as the unconditioned final liberation, he would be declaring the unconditioned final liberation as still with attachment.
If, friend, the Blessed One were to declare purity of knowing and vision of the way as the unconditioned final liberation, he would be declaring the unconditioned final liberation as still with attachment.
If, friend, the Blessed One were to declare purity of knowing and vision as the unconditioned final liberation, he would be declaring the unconditioned final liberation as still with attachment.
If, friend, there were the unconditioned final liberation apart from these states, an ordinary person would attain final liberation.
For, friend, an ordinary person is apart from these states.
Therefore, friend, I will give you a simile;
for some wise men understand the meaning of a statement by means of a simile.
Suppose, friend, King Pasenadi of Kosala, residing in Sāvatthī, had some urgent business arise in Sāketa.
Between Sāvatthī and Sāketa, seven chariots would be stationed.
Then, friend, King Pasenadi of Kosala, having departed from Savatthi, would first mount the first chariot at the gate of the inner palace. With the first chariot, he would reach the second chariot, release the first chariot, and mount the second chariot.
With the second chariot, he would reach the third chariot, release the second chariot, and mount the third chariot.
With the third chariot, he would reach the fourth chariot, release the third chariot, and mount the fourth chariot.
With the fourth chariot, he would reach the fifth chariot, release the fourth chariot, and mount the fifth chariot.
With the fifth chariot, he would reach the sixth chariot, release the fifth chariot, and mount the sixth chariot.
With the sixth chariot, he would reach the seventh chariot, release the sixth chariot, and mount the seventh chariot.
With the seventh chariot, he would reach Saketa at the gate of the inner palace.
When he arrived at the gate of the inner palace, his friends, ministers, and relatives would ask him, With this chariot, great king, have you arrived from Savatthi to Saketa at the gate of the inner palace?
How would King Pasenadi of Kosala, answering correctly, respond, friend?
Answering correctly, King Pasenadi of Kosala would respond, While residing in Savatthi, an urgent matter arose for me in Saketa.
Between Savatthi and Saketa, seven chariots were prepared for me.
Then, having departed from Savatthi, I mounted the first chariot at the gate of the inner palace.
With the first chariot, I reached the second chariot, released the first chariot, and mounted the second chariot.
With the second chariot, I reached the third chariot, released the second chariot, and mounted the third chariot.
With the third chariot, I reached the fourth chariot, released the third chariot, and mounted the fourth chariot.
With the fourth chariot, I reached the fifth chariot, released the fourth chariot, and mounted the fifth chariot.
With the fifth chariot, I reached the sixth chariot, released the fifth chariot, and mounted the sixth chariot.
With the sixth chariot, I reached the seventh chariot, released the sixth chariot, and mounted the seventh chariot.
With the seventh chariot, I arrived at Sāketa at the gate of the inner palace.
Thus, when explaining, friend, King Pasenadi of Kosala would explain correctly.
In the same way, friend, moral purity is for the sake of mental purity, mental purity is for the sake of purity of view, purity of view is for the sake of purity of overcoming doubt, purity of overcoming doubt is for the sake of purity of knowing and vision of what is and is not the path, purity of knowing and vision of what is and is not the path is for the sake of purity of knowing and vision of the way, purity of knowing and vision of the way is for the sake of purity of knowing and vision, purity of knowing and vision is for the sake of unattachment and complete Nibbāna.
For the sake of unattachment and complete Nibbāna, friend, the holy life is lived under the Blessed One.
Having said this, Venerable Sāriputta said to Venerable Puṇṇa Mantāṇiputta, What is your name, venerable, and how do your fellow practitioners know you?
My name is Puṇṇa, friend, and my fellow practitioners know me as Mantāṇiputta.
Wonderful, friend, amazing, friend. Just as a disciple who has heard much and knows the teacher's instruction well, so too has Venerable Puṇṇa Mantāṇiputta answered deep questions deeply and thoroughly.
It is a gain for the fellow practitioners, a fortunate gain for the fellow practitioners, who get to see Venerable Puṇṇa Mantāṇiputta, who get to attend upon him.
Even if the fellow practitioners were to carry Venerable Puṇṇa Mantāṇiputta on their heads with a cloth, they would gain by seeing him, they would gain by attending upon him, it would be a gain for them, it would be a fortunate gain for them, it is a gain for us, it is a fortunate gain for us, who get to see Venerable Puṇṇa Mantāṇiputta, who get to attend upon him.
Having said this, Venerable Puṇṇa Mantāṇiputta said to Venerable Sāriputta, What is your name, venerable, and how do your fellow practitioners know you?
My name is Upatissa, friend, and my fellow practitioners know me as Sāriputta.
Indeed, it seems, sir, that while conversing with a disciple comparable to the teacher, we did not know...
Venerable Sāriputta.
If we knew Venerable Sāriputta, even this much would not be enough for us.
Wonderful, friend, marvelous, friend.
Just as it is for a learned disciple who truly understands the teacher's instruction, in the same way, Venerable Sāriputta asked profound questions, one after another.
It is a gain for fellow practitioners, a fortunate gain for fellow practitioners,
who get to see Venerable Sāriputta, who get to attend upon him.
Even if fellow practitioners were to carry Venerable Sāriputta on their heads with a cloth, they would gain by seeing him, they would gain by attending upon him, it would be a gain for them, it would be a fortunate gain for them, and it would be a gain for us, a fortunate gain for us, who get to see Venerable Sāriputta, who get to attend upon him.
Thus, both of these great beings approved of each other's well-spoken words.
The Rathavinīta Sutta is finished.