MN · mn24
Relay Chariots
0.1Majjhima Nikāya 24
The Middle Length Discourses 24
0.2Rathavinītasutta
Relay Chariots
1.1Evaṁ me sutaṁ—
Thus have I heard—
1.2ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Bhagavā was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ Feeding Ground.
2.1Atha kho sambahulā jātibhūmakā bhikkhū jātibhūmiyaṁ vassaṁvuṭṭhā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:
Then several bhikkhus from Jātibhūmi, having spent the rains at Jātibhūmi, went to the Bhagavā. Having gone to the Bhagavā, they paid homage to the Bhagavā and sat down to one side. When they were seated to one side, the Bhagavā said this to them:
2.2“Ko nu kho, bhikkhave, jātibhūmiyaṁ jātibhūmakānaṁ bhikkhūnaṁ sabrahmacārīnaṁ evaṁ sambhāvito:
“Bhikkhus, who among the bhikkhus from Jātibhūmi is regarded by the fellow celibates from Jātibhūmi in this way:
2.3‘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?
‘One who is himself of few wishes, and who speaks to the bhikkhus on fewness of wishes; who is himself content, and who speaks to the bhikkhus on contentment; who is himself secluded [pavivitto], and who speaks to the bhikkhus on seclusion [pavivekakathañca]; who is himself not entangled, and who speaks to the bhikkhus on non-entanglement; who is himself energetic, and who speaks to the bhikkhus on arousing energy; who is himself accomplished in ethical conduct, and who speaks to the bhikkhus on the accomplishment of ethical conduct; who is himself accomplished in samādhi [samādhisampanno], and who speaks to the bhikkhus on the accomplishment of samādhi [samādhisampadākathañca]; who is himself accomplished in discernment [paññāsampanno], and who speaks to the bhikkhus on the accomplishment of discernment [paññāsampadākathañca]; who is himself accomplished in liberation, and who speaks to the bhikkhus on the accomplishment of liberation; who is himself accomplished in the knowledge and vision of liberation, and who speaks to the bhikkhus on the accomplishment of the knowledge and vision of liberation; an adviser, an informant, one who makes things clear, one who encourages, one who stirs up, one who gladdens the fellow celibates’”?
2.4“Puṇṇo nāma, bhante, āyasmā mantāṇiputto jātibhūmiyaṁ jātibhūmakānaṁ bhikkhūnaṁ sabrahmacārīnaṁ evaṁ sambhāvito:
“Bhante, the venerable Puṇṇa Mantāṇiputta is regarded by the fellow celibates from Jātibhūmi in this way:
2.5‘attanā ca appiccho appicchakathañca bhikkhūnaṁ kattā, attanā ca santuṭṭho …pe… ovādako viññāpako sandassako samādapako samuttejako sampahaṁsako sabrahmacārīnan’”ti.
‘One who is himself of few wishes, and who speaks to the bhikkhus on fewness of wishes; who is himself content … an adviser, an informant, one who makes things clear, one who encourages, one who stirs up, one who gladdens the fellow celibates.’”
3.1Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti.
Now at that time the venerable Sāriputta was sitting not far from the Bhagavā.
3.2Atha kho āyasmato sāriputtassa etadahosi:
Then this thought occurred to the venerable Sāriputta:
3.3“lābhā āyasmato puṇṇassa mantāṇiputtassa, suladdhalābhā āyasmato puṇṇassa mantāṇiputtassa,
“It is a gain for the venerable Puṇṇa Mantāṇiputta, a great gain for the venerable Puṇṇa Mantāṇiputta,
3.4yassa viññū sabrahmacārī satthu sammukhā anumassa anumassa vaṇṇaṁ bhāsanti, tañca satthā abbhanumodati.
that wise fellow celibates, right in the Teacher’s presence, speak praise of him again and again after considering him, and the Teacher approves it.
3.5Appeva nāma mayampi kadāci karahaci āyasmatā puṇṇena mantāṇiputtena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti.
Perhaps someday or other I too might meet with the venerable Puṇṇa Mantāṇiputta; perhaps there might be some conversation.”
4.1Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi.
Then the Bhagavā, having stayed at Rājagaha as long as he pleased, set out on tour toward Sāvatthī.
4.2Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari.
Touring by stages, he eventually arrived at Sāvatthī.
4.3Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
There the Bhagavā was dwelling at Sāvatthī, in Jetavana, Anāthapiṇḍika’s monastery.
4.4Assosi kho āyasmā puṇṇo mantāṇiputto: “bhagavā kira sāvatthiṁ anuppatto; sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme”ti.
The venerable Puṇṇa Mantāṇiputta heard: “It seems the Bhagavā has arrived at Sāvatthī; he is dwelling at Sāvatthī, in Jetavana, Anāthapiṇḍika’s monastery.”
5.1Atha kho āyasmā puṇṇo mantāṇiputto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṁ pakkāmi.
Then the venerable Puṇṇa Mantāṇiputta, having set his lodging in order and taking his bowl and robe, set out on tour toward Sāvatthī.
5.2Anupubbena cārikaṁ caramāno yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Touring by stages, he eventually arrived at Sāvatthī, at Jetavana, Anāthapiṇḍika’s monastery, and went to the Bhagavā. Having gone to the Bhagavā, he paid homage to the Bhagavā and sat down to one side.
5.3Ekamantaṁ nisinnaṁ kho āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
When the venerable Puṇṇa Mantāṇiputta was seated to one side, the Bhagavā instructed, encouraged, inspired, and gladdened him with a dhamma talk.
5.4Atha kho āyasmā puṇṇo mantāṇiputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena andhavanaṁ tenupasaṅkami divāvihārāya.
Then the venerable Puṇṇa Mantāṇiputta, having been instructed, encouraged, inspired, and gladdened by the Bhagavā with a dhamma talk, welcomed and approved the Bhagavā’s words, rose from his seat, paid homage to the Bhagavā, and keeping him to his right, went to Andhavana for the day’s abiding.
6.1Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca:
Then a certain bhikkhu went to the venerable Sāriputta, and having gone to him, said this:
6.2“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.
“The bhikkhu Puṇṇa Mantāṇiputta, friend Sāriputta, whom you have often been praising, has been instructed, encouraged, inspired, and gladdened by the Bhagavā with a dhamma talk; and having welcomed and approved the Bhagavā’s words, he rose from his seat, paid homage to the Bhagavā, and keeping him to his right, has gone off to Andhavana for the day’s abiding.”
7.1Atha kho āyasmā sāriputto taramānarūpo nisīdanaṁ ādāya āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ piṭṭhito piṭṭhito anubandhi sīsānulokī.
Then the venerable Sāriputta, in haste, taking his sitting cloth, followed right behind the venerable Puṇṇa Mantāṇiputta, keeping him in sight.
7.2Atha kho āyasmā puṇṇo mantāṇiputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
Then the venerable Puṇṇa Mantāṇiputta entered Andhavana and sat down at the root of a certain tree for the day’s abiding.
7.3Āyasmāpi kho sāriputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
The venerable Sāriputta too entered Andhavana and sat down at the root of a certain tree for the day’s abiding.
8.1Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā puṇṇo mantāṇiputto tenupasaṅkami; upasaṅkamitvā āyasmatā puṇṇena mantāṇiputtena saddhiṁ sammodi.
Then in the evening, the venerable Sāriputta rose from retreat and went to the venerable Puṇṇa Mantāṇiputta. Having gone to him, he exchanged greetings with the venerable Puṇṇa Mantāṇiputta.
8.2Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ etadavoca:
When they had concluded their courteous and memorable talk, he sat down to one side. Seated to one side, the venerable Sāriputta said this to the venerable Puṇṇa Mantāṇiputta:
9.1“Bhagavati no, āvuso, brahmacariyaṁ vussatī”ti?
“Friend, is the holy life lived under the Bhagavā?”
9.2“Evamāvuso”ti.
“Yes, friend.”
9.3“Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“Then, friend, is the holy life lived under the Bhagavā for the sake of purification of ethical conduct?”
9.4“No hidaṁ, āvuso”.
“No, friend.”
9.5“Kiṁ panāvuso, cittavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“Then, friend, is the holy life lived under the Bhagavā for the sake of purification of mind [cittavisuddhatthaṁ]?”
9.6“No hidaṁ, āvuso”.
“No, friend.”
9.7“Kiṁ nu kho, āvuso, diṭṭhivisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“Then, friend, is the holy life lived under the Bhagavā for the sake of purification of view?”
9.8“No hidaṁ, āvuso”.
“No, friend.”
9.9“Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“Then, friend, is the holy life lived under the Bhagavā for the sake of purification by overcoming doubt?”
9.10“No hidaṁ, āvuso”.
“No, friend.”
9.11“Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“Then, friend, is the holy life lived under the Bhagavā for the sake of purification by knowledge and vision of what is path and not-path?”
9.12“No hidaṁ, āvuso”.
“No, friend.”
9.13“Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“Then, friend, is the holy life lived under the Bhagavā for the sake of purification by knowledge and vision of the way?”
9.14“No hidaṁ, āvuso”.
“No, friend.”
9.15“Kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“Then, friend, is the holy life lived under the Bhagavā for the sake of purification by knowledge and vision?”
9.16“No hidaṁ, āvuso”.
“No, friend.”
10.1“‘Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.
“When asked, ‘Then, friend, is the holy life lived under the Bhagavā for the sake of purification of ethical conduct?’ you said, ‘No, friend.’
10.2‘Kiṁ panāvuso, cittavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.
When asked, ‘Then, friend, is the holy life lived under the Bhagavā for the sake of purification of mind [cittavisuddhatthaṁ]?’ you said, ‘No, friend.’
10.3‘Kiṁ nu kho, āvuso, diṭṭhivisuddhatthaṁ …pe…
When asked, ‘Then, friend, is the holy life lived under the Bhagavā for the sake of purification of view?’ …
10.4kaṅkhāvitaraṇavisuddhatthaṁ …pe…
for the sake of purification by overcoming doubt? …
10.5maggāmaggañāṇadassanavisuddhatthaṁ …pe…
for the sake of purification by knowledge and vision of what is path and not-path? …
10.6paṭipadāñāṇadassanavisuddhatthaṁ …pe…
for the sake of purification by knowledge and vision of the way? …
10.7kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ āvuso’ti vadesi.
When asked, ‘Then, friend, is the holy life lived under the Bhagavā for the sake of purification by knowledge and vision?’ you said, ‘No, friend.’
10.8Kimatthaṁ carahāvuso, bhagavati brahmacariyaṁ vussatī”ti?
For what purpose then, friend, is the holy life lived under the Bhagavā?”
10.9“Anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī”ti.
“Friend, the holy life is lived under the Bhagavā for the sake of complete nibbāna without clinging [anupādāparinibbānatthaṁ].”
11.1“Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan”ti?
“Then, friend, is purification of ethical conduct complete nibbāna without clinging [anupādāparinibbānaṁ]?”
11.2“No hidaṁ, āvuso”.
“No, friend.”
11.3“Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan”ti?
“Then, friend, is purification of mind [cittavisuddhi] complete nibbāna without clinging [anupādāparinibbānaṁ]?”
11.4“No hidaṁ, āvuso”.
“No, friend.”
11.5“Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan”ti?
“Then, friend, is purification of view complete nibbāna without clinging [anupādāparinibbānaṁ]?”
11.6“No hidaṁ, āvuso”.
“No, friend.”
11.7“Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhi anupādāparinibbānan”ti?
“Then, friend, is purification by overcoming doubt complete nibbāna without clinging [anupādāparinibbānaṁ]?”
11.8“No hidaṁ, āvuso”.
“No, friend.”
11.9“Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhi anupādāparinibbānan”ti?
“Then, friend, is purification by knowledge and vision of what is path and not-path complete nibbāna without clinging [anupādāparinibbānaṁ]?”
11.10“No hidaṁ, āvuso”.
“No, friend.”
11.11“Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhi anupādāparinibbānan”ti?
“Then, friend, is purification by knowledge and vision of the way complete nibbāna without clinging [anupādāparinibbānaṁ]?”
11.12“No hidaṁ, āvuso”.
“No, friend.”
11.13“Kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan”ti?
“Then, friend, is purification by knowledge and vision complete nibbāna without clinging [anupādāparinibbānaṁ]?”
11.14“No hidaṁ, āvuso”.
“No, friend.”
11.15“Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan”ti?
“Then, friend, is complete nibbāna without clinging [anupādāparinibbānaṁ] something apart from these dhammas?”
11.16“No hidaṁ, āvuso”.
“No, friend.”
12.1“‘Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.
“When asked, ‘Then, friend, is purification of ethical conduct complete nibbāna without clinging [anupādāparinibbānaṁ]?’ you said, ‘No, friend.’
12.2‘Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.
When asked, ‘Then, friend, is purification of mind [cittavisuddhi] complete nibbāna without clinging [anupādāparinibbānaṁ]?’ you said, ‘No, friend.’
12.3‘Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan’ti …pe…
When asked, ‘Then, friend, is purification of view complete nibbāna without clinging [anupādāparinibbānaṁ]?’ …
12.4kaṅkhāvitaraṇavisuddhi …
purification by overcoming doubt …
12.5maggāmaggañāṇadassanavisuddhi …
purification by knowledge and vision of what is path and not-path …
12.6paṭipadāñāṇadassanavisuddhi …
purification by knowledge and vision of the way …
12.7‘kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.
When asked, ‘Then, friend, is purification by knowledge and vision complete nibbāna without clinging [anupādāparinibbānaṁ]?’ you said, ‘No, friend.’
12.8‘Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.
When asked, ‘Then, friend, is complete nibbāna without clinging [anupādāparinibbānaṁ] something apart from these dhammas?’ you said, ‘No, friend.’
12.9Yathākathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?
How then, friend, should the meaning of this statement be understood?”
13.1“Sīlavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.
“Friend, if the Bhagavā were to declare purification of ethical conduct to be complete nibbāna without clinging [anupādāparinibbānaṁ], then while there was still clinging/feeding [upādāna], he would be declaring complete nibbāna without clinging [anupādāparinibbānaṁ].
13.2Cittavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.
If the Bhagavā were to declare purification of mind [cittavisuddhi] to be complete nibbāna without clinging [anupādāparinibbānaṁ], then while there was still clinging/feeding [upādāna], he would be declaring complete nibbāna without clinging [anupādāparinibbānaṁ].
13.3Diṭṭhivisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.
If the Bhagavā were to declare purification of view to be complete nibbāna without clinging [anupādāparinibbānaṁ], then while there was still clinging/feeding [upādāna], he would be declaring complete nibbāna without clinging [anupādāparinibbānaṁ].
13.4Kaṅkhāvitaraṇavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.
If the Bhagavā were to declare purification by overcoming doubt to be complete nibbāna without clinging [anupādāparinibbānaṁ], then while there was still clinging/feeding [upādāna], he would be declaring complete nibbāna without clinging [anupādāparinibbānaṁ].
13.5Maggāmaggañāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.
If the Bhagavā were to declare purification by knowledge and vision of what is path and not-path to be complete nibbāna without clinging [anupādāparinibbānaṁ], then while there was still clinging/feeding [upādāna], he would be declaring complete nibbāna without clinging [anupādāparinibbānaṁ].
13.6Paṭipadāñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.
If the Bhagavā were to declare purification by knowledge and vision of the way to be complete nibbāna without clinging [anupādāparinibbānaṁ], then while there was still clinging/feeding [upādāna], he would be declaring complete nibbāna without clinging [anupādāparinibbānaṁ].
13.7Ñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.
If the Bhagavā were to declare purification by knowledge and vision to be complete nibbāna without clinging [anupādāparinibbānaṁ], then while there was still clinging/feeding [upādāna], he would be declaring complete nibbāna without clinging [anupādāparinibbānaṁ].
13.8Aññatra ce, āvuso, imehi dhammehi anupādāparinibbānaṁ abhavissa, puthujjano parinibbāyeyya.
And if complete nibbāna without clinging [anupādāparinibbānaṁ] existed apart from these dhammas, then an ordinary person would attain final nibbāna.
13.9Puthujjano hi, āvuso, aññatra imehi dhammehi.
For an ordinary person, friend, is apart from these dhammas.
14.1Tena hāvuso, upamaṁ te karissāmi;
“So then, friend, I will give you a simile;
14.2upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
for by a simile some wise people here understand the meaning of what is said.
14.3Seyyathāpi, āvuso, rañño pasenadissa kosalassa sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajjeyya.
Suppose, friend, that for King Pasenadi of Kosala, while residing at Sāvatthī, some urgent business were to arise at Sāketa.
14.4Tassa antarā ca sāvatthiṁ antarā ca sāketaṁ satta rathavinītāni upaṭṭhapeyyuṁ.
Between Sāvatthī and Sāketa, seven relay chariots would be made ready for him.
14.5Atha kho, āvuso, rājā pasenadi kosalo sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṁ rathavinītaṁ abhiruheyya, paṭhamena rathavinītena dutiyaṁ rathavinītaṁ pāpuṇeyya, paṭhamaṁ rathavinītaṁ vissajjeyya dutiyaṁ rathavinītaṁ abhiruheyya.
Then, friend, King Pasenadi of Kosala would leave Sāvatthī and, from the gate of the inner palace, mount the first relay chariot. By means of the first relay chariot he would reach the second relay chariot; he would dismiss the first relay chariot and mount the second relay chariot.
14.6Dutiyena rathavinītena tatiyaṁ rathavinītaṁ pāpuṇeyya, dutiyaṁ rathavinītaṁ vissajjeyya, tatiyaṁ rathavinītaṁ abhiruheyya.
By means of the second relay chariot he would reach the third relay chariot; he would dismiss the second relay chariot and mount the third relay chariot.
14.7Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇeyya, tatiyaṁ rathavinītaṁ vissajjeyya, catutthaṁ rathavinītaṁ abhiruheyya.
By means of the third relay chariot he would reach the fourth relay chariot; he would dismiss the third relay chariot and mount the fourth relay chariot.
14.8Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇeyya, catutthaṁ rathavinītaṁ vissajjeyya, pañcamaṁ rathavinītaṁ abhiruheyya.
By means of the fourth relay chariot he would reach the fifth relay chariot; he would dismiss the fourth relay chariot and mount the fifth relay chariot.
14.9Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇeyya, pañcamaṁ rathavinītaṁ vissajjeyya, chaṭṭhaṁ rathavinītaṁ abhiruheyya.
By means of the fifth relay chariot he would reach the sixth relay chariot; he would dismiss the fifth relay chariot and mount the sixth relay chariot.
14.10Chaṭṭhena rathavinītena sattamaṁ rathavinītaṁ pāpuṇeyya, chaṭṭhaṁ rathavinītaṁ vissajjeyya, sattamaṁ rathavinītaṁ abhiruheyya.
By means of the sixth relay chariot he would reach the seventh relay chariot; he would dismiss the sixth relay chariot and mount the seventh relay chariot.
14.11Sattamena rathavinītena sāketaṁ anupāpuṇeyya antepuradvāraṁ.
By means of the seventh relay chariot he would arrive at Sāketa, at the gate of the inner palace.
14.12Tamenaṁ antepuradvāragataṁ samānaṁ mittāmaccā ñātisālohitā evaṁ puccheyyuṁ:
When he had arrived at the gate of the inner palace, his friends, ministers, relatives, and blood kin might ask him:
14.13‘iminā tvaṁ, mahārāja, rathavinītena sāvatthiyā sāketaṁ anuppatto antepuradvāran’ti?
‘Great king, was it by means of this relay chariot that you arrived from Sāvatthī at Sāketa, at the gate of the inner palace?’
14.14Kathaṁ byākaramāno nu kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti?
How, friend, would King Pasenadi of Kosala answer if he were answering rightly?”
14.15“Evaṁ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyya:
“Friend, if King Pasenadi of Kosala were answering rightly, he would answer like this:
14.16‘idha me sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajji.
‘Here, while I was residing at Sāvatthī, some urgent business arose for me at Sāketa.
14.17Tassa me antarā ca sāvatthiṁ antarā ca sāketaṁ satta rathavinītāni upaṭṭhapesuṁ.
Then, between Sāvatthī and Sāketa, seven relay chariots were made ready for me.
14.18Atha khvāhaṁ sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṁ rathavinītaṁ abhiruhiṁ.
Then I left Sāvatthī and, from the gate of the inner palace, mounted the first relay chariot.
14.19Paṭhamena rathavinītena dutiyaṁ rathavinītaṁ pāpuṇiṁ, paṭhamaṁ rathavinītaṁ vissajjiṁ dutiyaṁ rathavinītaṁ abhiruhiṁ.
By means of the first relay chariot I reached the second relay chariot; I dismissed the first relay chariot and mounted the second relay chariot.
14.20Dutiyena rathavinītena tatiyaṁ rathavinītaṁ pāpuṇiṁ, dutiyaṁ rathavinītaṁ vissajjiṁ, tatiyaṁ rathavinītaṁ abhiruhiṁ.
By means of the second relay chariot I reached the third relay chariot; I dismissed the second relay chariot and mounted the third relay chariot.
14.21Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇiṁ, tatiyaṁ rathavinītaṁ vissajjiṁ, catutthaṁ rathavinītaṁ abhiruhiṁ.
By means of the third relay chariot I reached the fourth relay chariot; I dismissed the third relay chariot and mounted the fourth relay chariot.
14.22Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇiṁ, catutthaṁ rathavinītaṁ vissajjiṁ, pañcamaṁ rathavinītaṁ abhiruhiṁ.
By means of the fourth relay chariot I reached the fifth relay chariot; I dismissed the fourth relay chariot and mounted the fifth relay chariot.
14.23Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇiṁ, pañcamaṁ rathavinītaṁ vissajjiṁ, chaṭṭhaṁ rathavinītaṁ abhiruhiṁ.
By means of the fifth relay chariot I reached the sixth relay chariot; I dismissed the fifth relay chariot and mounted the sixth relay chariot.
14.24Chaṭṭhena rathavinītena sattamaṁ rathavinītaṁ pāpuṇiṁ, chaṭṭhaṁ rathavinītaṁ vissajjiṁ, sattamaṁ rathavinītaṁ abhiruhiṁ.
By means of the sixth relay chariot I reached the seventh relay chariot; I dismissed the sixth relay chariot and mounted the seventh relay chariot.
14.25Sattamena rathavinītena sāketaṁ anuppatto antepuradvāran’ti.
By means of the seventh relay chariot I arrived at Sāketa, at the gate of the inner palace.’
14.26Evaṁ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti.
That is how King Pasenadi of Kosala would answer if he were answering rightly.”
15.1“Evameva kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā, cittavisuddhi yāvadeva diṭṭhivisuddhatthā, diṭṭhivisuddhi yāvadeva kaṅkhāvitaraṇavisuddhatthā, kaṅkhāvitaraṇavisuddhi yāvadeva maggāmaggañāṇadassanavisuddhatthā, maggāmaggañāṇadassanavisuddhi yāvadeva paṭipadāñāṇadassanavisuddhatthā, paṭipadāñāṇadassanavisuddhi yāvadeva ñāṇadassanavisuddhatthā, ñāṇadassanavisuddhi yāvadeva anupādāparinibbānatthā.
“Just so, friend, purification of ethical conduct is only for the sake of purification of mind [cittavisuddhatthā]; purification of mind [cittavisuddhi] is only for the sake of purification of view; purification of view is only for the sake of purification by overcoming doubt; purification by overcoming doubt is only for the sake of purification by knowledge and vision of what is path and not-path; purification by knowledge and vision of what is path and not-path is only for the sake of purification by knowledge and vision of the way; purification by knowledge and vision of the way is only for the sake of purification by knowledge and vision; purification by knowledge and vision is only for the sake of complete nibbāna without clinging [anupādāparinibbānatthā].
15.2Anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī”ti.
Friend, the holy life is lived under the Bhagavā for the sake of complete nibbāna without clinging [anupādāparinibbānatthaṁ].”
16.1Evaṁ vutte, āyasmā sāriputto āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ etadavoca:
When this was said, the venerable Sāriputta said this to the venerable Puṇṇa Mantāṇiputta:
16.2“konāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī”ti?
“What is your name, venerable sir, and how do your fellow celibates know you?”
16.3“Puṇṇoti kho me, āvuso, nāmaṁ;
“Friend, my name is Puṇṇa;
16.4mantāṇiputtoti ca pana maṁ sabrahmacārī jānantī”ti.
and my fellow celibates know me as Mantāṇiputta.”
16.5“Acchariyaṁ, āvuso, abbhutaṁ, āvuso.
“Wonderful, friend, amazing, friend!
16.6Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā puṇṇena mantāṇiputtena gambhīrā gambhīrapañhā anumassa anumassa byākatā.
Just as might be expected from a learned disciple who truly understands the Teacher’s instruction, so indeed deep questions, profound questions, have been answered one by one by the venerable Puṇṇa Mantāṇiputta.
16.7Lābhā sabrahmacārīnaṁ, suladdhalābhā sabrahmacārīnaṁ,
It is a gain for the fellow celibates, a great gain for the fellow celibates,
16.8ye āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ labhanti dassanāya, labhanti payirūpāsanāya.
that they get to see the venerable Puṇṇa Mantāṇiputta, that they get to attend on him.
16.9Celaṇḍukena 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.
Even if fellow celibates were to carry the venerable Puṇṇa Mantāṇiputta about on their heads in a cloth sling, so that they might get to see him and attend on him, it would still be a gain for them, a great gain for them. It is also a gain for us, a great gain for us, that we get to see the venerable Puṇṇa Mantāṇiputta, that we get to attend on him.”
17.1Evaṁ vutte, āyasmā puṇṇo mantāṇiputto āyasmantaṁ sāriputtaṁ etadavoca:
When this was said, the venerable Puṇṇa Mantāṇiputta said this to the venerable Sāriputta:
17.2“ko nāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī”ti?
“What is your name, venerable sir, and how do your fellow celibates know you?”
17.3“Upatissoti kho me, āvuso, nāmaṁ;
“Friend, my name is Upatissa;
17.4sāriputtoti ca pana maṁ sabrahmacārī jānantī”ti.
and my fellow celibates know me as Sāriputta.”
17.5“Satthukappena vata kira, bho, sāvakena saddhiṁ mantayamānā na jānimha:
“Indeed, sir, we did not know that we were conversing with a disciple comparable to the Teacher:
17.6‘āyasmā sāriputto’ti.
‘It is the venerable Sāriputta.’
17.7Sace hi mayaṁ jāneyyāma ‘āyasmā sāriputto’ti, ettakampi no nappaṭibhāseyya.
For if we had known, ‘It is the venerable Sāriputta,’ even this much would not have occurred to us to say.
17.8Acchariyaṁ, āvuso, abbhutaṁ, āvuso.
Wonderful, friend, amazing, friend.
17.9Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā sāriputtena gambhīrā gambhīrapañhā anumassa anumassa pucchitā.
Just as might be expected from a learned disciple who truly understands the Teacher’s instruction, so indeed deep questions, profound questions, have been asked one by one by the venerable Sāriputta.
17.10Lābhā sabrahmacārīnaṁ suladdhalābhā sabrahmacārīnaṁ,
It is a gain for the fellow celibates, a great gain for the fellow celibates,
17.11ye āyasmantaṁ sāriputtaṁ labhanti dassanāya, labhanti payirūpāsanāya.
that they get to see the venerable Sāriputta, that they get to attend on him.
17.12Celaṇḍukena 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.
Even if fellow celibates were to carry the venerable Sāriputta about on their heads in a cloth sling, so that they might get to see him and attend on him, it would still be a gain for them, a great gain for them. It is also a gain for us, a great gain for us, that we get to see the venerable Sāriputta, that we get to attend on him.”
17.13Itiha te ubhopi mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti.
And so those two great nāgas each rejoiced in the other’s well-spoken words.
17.14Rathavinītasuttaṁ niṭṭhitaṁ catutthaṁ.
The Relay Chariots is finished, the fourth.