4.
The Discourse on the Relay of Chariots
252. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then several monks from the native land, having completed the rains retreat in the native land, approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. To those monks seated to one side, the Blessed One said this -
"Who now, monks, among the monks from the native land, among the fellows in the holy life in the native land, is thus esteemed - 'He himself is of few wishes and gives talk on fewness of wishes to the monks, he himself is content and gives talk on contentment to the monks, he himself is secluded and gives talk on solitude to the monks, he himself is aloof from society and gives talk on aloofness from society to the monks, he himself is putting forth strenuous energy and gives talk on arousal of energy to the monks, he himself is accomplished in morality and gives talk on accomplishment in morality to the monks, he himself is accomplished in concentration and gives talk on accomplishment in concentration to the monks, he himself is accomplished in wisdom and gives talk on accomplishment in wisdom to the monks, he himself is accomplished in liberation and gives talk on accomplishment in liberation to the monks, he himself is accomplished in knowledge and vision of liberation and gives talk on accomplishment in knowledge and vision of liberation to the monks, an exhorter, an instructor, one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life'?" "Venerable sir, the Venerable Puṇṇa Mantāṇiputta is thus esteemed among the monks from the native land, among the fellows in the holy life in the native land - 'He himself is of few wishes and gives talk on fewness of wishes to the monks, he himself is content... etc. an exhorter, an instructor, one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life.'"
253. Now at that time the Venerable Sāriputta was seated not far from the Blessed One. Then this occurred to the Venerable Sāriputta: "It is a gain for the Venerable Puṇṇa Mantāṇiputta, it is well-gained for the Venerable Puṇṇa Mantāṇiputta, for whom wise fellow monks speak praise point by point in the presence of the Teacher, and the Teacher gives thanks for that. Perhaps we too might at some time or other meet together with the Venerable Puṇṇa Mantāṇiputta, perhaps there might be some friendly conversation."
254. Then the Blessed One, having dwelt at Rājagaha as long as he liked, set out on a journey towards Sāvatthī. Wandering on a journey gradually, he arrived at Sāvatthī. There the Blessed One stayed at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. The Venerable Puṇṇa Mantāṇiputta heard - "The Blessed One, it is said, has arrived at Sāvatthī; he is staying at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park."
255. Then the Venerable Puṇṇa Mantāṇiputta, having set in order his lodging, taking his bowl and robe, set out on a journey towards Sāvatthī. Wandering on a journey gradually, he approached Sāvatthī, Jeta's Grove, Anāthapiṇḍika's park, where the Blessed One was; having approached, he paid respect to the Blessed One and sat down to one side. The Blessed One instructed, encouraged, inspired, and gladdened the Venerable Puṇṇa Mantāṇiputta seated to one side with a talk on the Teaching. Then the Venerable Puṇṇa Mantāṇiputta, having been instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Teaching, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and approached the Blind Men's Grove for the day residence.
256. Then a certain monk approached the Venerable Sāriputta; having approached, he said this to the Venerable Sāriputta - "That monk named Puṇṇa Mantāṇiputta, whose praises you have been repeatedly speaking, friend Sāriputta, he, having been instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Teaching, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed towards the Blind Men's Grove for the day residence."
Then the Venerable Sāriputta, being in a hurry, taking his sitting cloth, followed closely behind the Venerable Puṇṇa Mantāṇiputta, keeping his head in sight. Then the Venerable Puṇṇa Mantāṇiputta, having plunged into the Blind Men's Grove, sat down for the day residence at the foot of a certain tree. The Venerable Sāriputta also, having plunged into the Blind Men's Grove, sat down for the day residence at the foot of a certain tree.
Then the Venerable Sāriputta, in the evening, having emerged from seclusion, approached the Venerable Puṇṇa Mantāṇiputta; having approached, he exchanged friendly greetings with the Venerable Puṇṇa Mantāṇiputta. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Venerable Puṇṇa Mantāṇiputta -
257. "Is the holy life lived under the Blessed One, friend?"
"Yes, friend."
"Now what, friend, is the holy life lived under the Blessed One for the purpose of purification of morality?"
"No indeed, friend."
"But, friend, is the holy life lived under the Blessed One for the purpose of purification of mind?"
"No indeed, friend."
"Now what, friend, is the holy life lived under the Blessed One for the purpose of purification of view?"
"No indeed, friend."
"But, friend, is the holy life lived under the Blessed One for the purpose of purification by overcoming uncertainty?"
"No indeed, friend."
"Now what, friend, is the holy life lived under the Blessed One for the purpose of purification by knowledge and vision of what is the path and what is not the path?"
"No indeed, friend."
"But, friend, is the holy life lived under the Blessed One for the purpose of purification by knowledge and vision of the practice?"
"No indeed, friend."
"Now what, friend, is the holy life lived under the Blessed One for the purpose of purification by knowledge and vision?"
"No indeed, friend."
"'Now what, friend, is the holy life lived under the Blessed One for the purpose of purification of morality?' - thus asked, you say 'No indeed, friend.' 'But, friend, is the holy life lived under the Blessed One for the purpose of purification of mind?' - thus asked, you say 'No indeed, friend.' 'Now what, friend, for the purpose of purification of view... etc. for the purpose of purification by overcoming uncertainty... etc. for the purpose of purification by knowledge and vision of what is the path and what is not the path... etc. for the purpose of purification by knowledge and vision of the practice... etc. 'Now what, friend, is the holy life lived under the Blessed One for the purpose of purification by knowledge and vision?' - thus asked, you say 'No indeed, friend.' For what purpose then, friend, is the holy life lived under the Blessed One?" "For the purpose of final nibbāna without clinging, friend, is the holy life lived under the Blessed One."
"Now what, friend, is purification of morality final nibbāna without clinging?"
"No indeed, friend."
"But, friend, is purification of mind final nibbāna without clinging?"
"No indeed, friend."
"Now what, friend, is purification of view final nibbāna without clinging?"
"No indeed, friend."
"But, friend, is purification by overcoming uncertainty final nibbāna without clinging?"
"No indeed, friend."
"Now what, friend, is purification by knowledge and vision of what is the path and what is not the path final nibbāna without clinging?"
"No indeed, friend."
"But, friend, is purification by knowledge and vision of the practice final nibbāna without clinging?"
"No indeed, friend."
"Now what, friend, is purification by knowledge and vision final nibbāna without clinging?"
"No indeed, friend."
"But, friend, is there final nibbāna without clinging apart from these mental states?"
"No indeed, friend."
'Now what, friend, is purification of morality final nibbāna without clinging?' - thus being asked, you say 'No indeed, friend.' 'But, friend, is purification of mind final nibbāna without clinging?' - thus being asked, you say 'No indeed, friend.' 'Now what, friend, is purification of view final nibbāna without clinging?' etc. purification by overcoming uncertainty... purification by knowledge and vision of what is the path and what is not the path... purification by knowledge and vision of the practice... 'Now what, friend, is purification by knowledge and vision final nibbāna without clinging?' - thus being asked, you say 'No indeed, friend.' 'But, friend, is there final nibbāna without clinging apart from these mental states?' - thus being asked, you say 'No indeed, friend.' But in what way, friend, is the meaning of this statement to be seen?"
258. "If, friend, the Blessed One were to declare purification of morality as final nibbāna without clinging, he would be declaring what is still with clinging as final nibbāna without clinging. If, friend, the Blessed One were to declare purification of mind as final nibbāna without clinging, he would be declaring what is still with clinging as final nibbāna without clinging. If, friend, the Blessed One were to declare purification of view as final nibbāna without clinging, he would be declaring what is still with clinging as final nibbāna without clinging. If, friend, the Blessed One were to declare purification by overcoming uncertainty as final nibbāna without clinging, he would be declaring what is still with clinging as final nibbāna without clinging. If, friend, the Blessed One were to declare purification by knowledge and vision of what is the path and what is not the path as final nibbāna without clinging, he would be declaring what is still with clinging as final nibbāna without clinging. If, friend, the Blessed One were to declare purification by knowledge and vision of the practice as final nibbāna without clinging, he would be declaring what is still with clinging as final nibbāna without clinging. If, friend, the Blessed One were to declare purification by knowledge and vision as final nibbāna without clinging, he would be declaring what is still with clinging as final nibbāna without clinging. If, friend, there were final nibbāna without clinging apart from these mental states, a worldling would attain final nibbāna. For a worldling, friend, is apart from these mental states. If so, friend, I will make a simile for you; by means of a simile some wise men here understand the meaning of what is said.
259. "Just as, friend, if for King Pasenadi of Kosala, while dwelling at Sāvatthī, some urgent business were to arise at Sāketa. For him, between Sāvatthī and Sāketa, seven relay chariots would be set up. Then, friend, King Pasenadi of Kosala, having gone out from Sāvatthī from the inner palace door, would ascend the first relay chariot; by means of the first relay chariot he would reach the second relay chariot; he would give up the first relay chariot and ascend the second relay chariot. By means of the second relay chariot he would reach the third relay chariot; he would give up the second relay chariot and ascend the third relay chariot. By means of the third relay chariot he would reach the fourth relay chariot; he would give up the third relay chariot and ascend the fourth relay chariot. By means of the fourth relay chariot he would reach the fifth relay chariot; he would give up the fourth relay chariot and ascend the fifth relay chariot. By means of the fifth relay chariot he would reach the sixth relay chariot; he would give up the fifth relay chariot and ascend the sixth relay chariot. By means of the sixth relay chariot he would reach the seventh relay chariot; he would give up the sixth relay chariot and ascend the seventh relay chariot. By means of the seventh relay chariot he would arrive at Sāketa at the inner palace door. When he had arrived at the inner palace door, friends and colleagues, relatives and blood-relations would ask him thus - 'By this relay chariot, great king, have you arrived at the inner palace door at Sāketa from Sāvatthī?' How answering, friend, would King Pasenadi of Kosala answer rightly?"
"Answering thus, friend, King Pasenadi of Kosala would answer rightly - 'Here, while I was dwelling at Sāvatthī, some urgent business arose at Sāketa. For me, between Sāvatthī and Sāketa, seven relay chariots were set up. Then, having gone out from Sāvatthī from the inner palace door, I ascended the first relay chariot. By means of the first relay chariot I reached the second relay chariot; I gave up the first relay chariot and ascended the second relay chariot. By means of the second relay chariot I reached the third relay chariot; I gave up the second relay chariot and ascended the third relay chariot. By means of the third relay chariot I reached the fourth relay chariot; I gave up the third relay chariot and ascended the fourth relay chariot. By means of the fourth relay chariot I reached the fifth relay chariot; I gave up the fourth relay chariot and ascended the fifth relay chariot. By means of the fifth relay chariot I reached the sixth relay chariot; I gave up the fifth relay chariot and ascended the sixth relay chariot. By means of the sixth relay chariot I reached the seventh relay chariot; I gave up the sixth relay chariot and ascended the seventh relay chariot. By means of the seventh relay chariot I arrived at the inner palace door at Sāketa.' Answering thus, friend, King Pasenadi of Kosala would answer rightly."
"Just so, friend, purification of morality is only for the purpose of purification of mind; purification of mind is only for the purpose of purification of view; purification of view is only for the purpose of purification by overcoming uncertainty; purification by overcoming uncertainty is only for the purpose of 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 only for the purpose of purification by knowledge and vision of the practice; purification by knowledge and vision of the practice is only for the purpose of purification by knowledge and vision; purification by knowledge and vision is only for the purpose of final nibbāna without clinging. For the purpose of final nibbāna without clinging, friend, is the holy life lived under the Blessed One."
260. When this was said, the Venerable Sāriputta said this to the Venerable Puṇṇa Mantāṇiputta - "What is the venerable one's name, and how do the fellows in the holy life know the venerable one?" "Puṇṇa is my name, friend; and the fellows in the holy life know me as Mantāṇiputta." "It is wonderful, friend, it is marvellous, friend! Just as would be done by a learned disciple who rightly understands the Teacher's instruction, just so by the Venerable Puṇṇa Mantāṇiputta profound questions have been answered point by point. It is a gain for the fellows in the holy life, it is well-gained for the fellows in the holy life, who get to see the Venerable Puṇṇa Mantāṇiputta, who get to attend upon him. Even if the fellows in the holy life were to get to see the Venerable Puṇṇa Mantāṇiputta by carrying him around on their heads on a cloth cushion, were to get to attend upon him, it would be a gain for them, it would be well-gained for them; it is a gain for us too, it is well-gained for us too, that we get to see the Venerable Puṇṇa Mantāṇiputta, that we get to attend upon him."
When this was said, the Venerable Puṇṇa Mantāṇiputta said this to the Venerable Sāriputta - "What is the venerable one's name, and how do the fellows in the holy life know the venerable one?" "Upatissa is my name, friend; and the fellows in the holy life know me as Sāriputta." "Indeed, friend, we were conversing with a disciple who is like the Teacher himself, and we did not know - 'the Venerable Sāriputta.' For if we had known 'the Venerable Sāriputta,' even this much would not have occurred to us. It is wonderful, friend, it is marvellous, friend! Just as would be done by a learned disciple who rightly understands the Teacher's instruction, just so by the Venerable Sāriputta profound questions have been asked point by point. It is a gain for the fellows in the holy life, it is well-gained for the fellows in the holy life, who get to see the Venerable Sāriputta, who get to attend upon him. Even if the fellows in the holy life were to get to see the Venerable Sāriputta by carrying him around on their heads on a cloth cushion, were to get to attend upon him, it would be a gain for them, it would be well-gained for them; it is a gain for us too, it is well-gained for us too, that we get to see the Venerable Sāriputta, that we get to attend upon him."
Thus those two great beings gave thanks to each other's well-spoken words.
The Discourse on the Relay Chariots is concluded as fourth.