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- Majjhima Nikaya 24
- Ratha-vinita Sutta
- Relay Chariots
- For free distribution only, as a gift of Dhamma
I have heard that on one occasion the Blessed One was staying near Rajagaha
in the Bamboo Grove, the Squirrels' Sanctuary. 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.
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: 'Having few wants himself, he gives talks to the monks on fewness of wants. 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.[1] He is one who
exhorts, informs, instructs, urges, rouses, & encourages his companions in the holy
life.'"
"Lord, the monk named Punna Mantaniputta (Mantani's son) is
esteemed by the native-land monks -- his companions in the holy life -- in this way:
'Having few wants himself, he gives talks to the monks on fewness of wants. 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.'"
Now at that time Ven. Sariputta was sitting not far from the
Blessed One. The thought occurred to him: "It's a gain, a great gain for Ven. Punna
Mantaniputta that his knowledgeable companions in the holy life speak his praise point by
point in the presence of the Teacher, and that the Teacher seconds that praise. Maybe
sometime or other I, too, will go to meet with Ven. Punna Mantaniputta; maybe I'll have
some conversation with him."
Then the Blessed One, having stayed at Rajagaha as long as he liked, set out wandering
to Savatthi. Wandering by stages, he arrived there and stayed in Jeta's Grove, Anathapindika's monastery. Ven. Punna Mantaniputta heard,
"The Blessed One has arrived at Savatthi and is staying near Savatthi in Jeta's
Grove, Anathapindika's monastery." Setting his lodgings in order and taking his robes
& bowl, he set out wandering to Savatthi. Wandering by stages, he went to where the
Blessed One was staying in Jeta's Grove, Anathapindika's monastery. On arrival, having
bowed down to the Blessed One, he sat to one side. As he was sitting there, the Blessed
One instructed, urged, roused, & encouraged him with a Dhamma talk. Then Ven. Punna --
instructed, urged, roused, & encouraged with the Blessed One's Dhamma talk; 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.
Then a certain monk went to Ven. Sariputta and, on arrival, said to him: "Friend
Sariputta, the monk named Punna Mantaniputta 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." So Ven. Sariputta quickly picked up a sitting cloth and followed right
behind Ven. Punna, keeping his head in sight. Ven. Punna plunged into the Grove of the
Blind and sat down in the shade of a tree for the day's abiding. Ven. Sariputta also
plunged into the Grove of the Blind and sat down in the shade of a tree for the day's
abiding.
Then in the evening, Ven. Sariputta arose from his seclusion and went to Ven. Punna. On
arrival, he exchanged courteous greetings with him. After an exchange of friendly
greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven.
Punna, "My friend, is the holy life lived under the Blessed One?"
"Yes, my friend."
"And is the holy life lived under the Blessed One for the sake of purity in terms
of virtue?"[2]
"No, my friend."
"Then is the holy life lived under the Blessed One for the sake of purity in terms
of mind [concentration]?"
"No, my friend."
"Then is the holy life lived under the Blessed One for the sake of purity in terms
of view?"
"No, my friend."
"Then is the holy life lived under the Blessed One for the sake of purity in terms
of the overcoming of perplexity?"
"No, my friend."
"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, my friend."
"Then is the holy life lived under the Blessed One for the sake of purity in terms
of knowledge & vision of the way?"
"No, my friend."
"Then is the holy life lived under the Blessed One for the sake of purity in terms
of knowledge & vision?"
"No, my friend."
"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.' When asked if the holy life is lived under
the Blessed One for the sake of purity in terms of mind ... view ... the overcoming of
perplexity ... knowledge & vision of what is & is not the path ... knowledge &
vision of the way ... knowledge & vision, you say, 'No, my friend.' For the sake of
what, then, my friend, is the holy life lived under the Blessed One?"
"The holy life is lived under the Blessed One, my friend, for the sake of total
Unbinding through lack of clinging."[3]
"But is purity in terms of virtue total Unbinding through lack of clinging?"
"No, my friend."
"Then is purity in terms of mind ... view ... the overcoming of perplexity ...
knowledge & vision of what is & is not the path ... knowledge & vision of the
way ... knowledge & vision total Unbinding through lack of clinging?"
"No, my friend."
"Then is total Unbinding through lack of clinging something apart from these
qualities?"
"No, my friend."
"When asked if purity in terms of virtue ... mind ... view ... the overcoming of
perplexity ... knowledge & vision of what is & is not the path ... knowledge &
vision of the way ... knowledge & vision is total Unbinding through lack of clinging,
you say, 'No, my friend.' But when asked if total Unbinding through lack of clinging is
something apart from these qualities, you say, 'No, my friend.' Now how, my friend, is the
meaning of these statements to be understood?"
"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. If he had described
purity in terms of mind ... view ... the overcoming of perplexity ... knowledge &
vision of what is & is not the path ... knowledge & vision of the way ...
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. But if total Unbinding through lack of clinging were apart from these qualities,
then a run-of-the-mill person would be totally unbound, inasmuch as a run-of-the-mill
person is apart from these qualities.
"So, my friend, I will give you an analogy, for there are cases where it's through
analogies that knowledgeable people can understand the meaning of what is being said. Suppose that while King Pasenadi Kosala was
staying at Savatthi, some urgent business were to arise at Saketa;
and that between Savatthi and Saketa seven relay chariots were made ready for him. Coming
out the door of the inner palace in Savatthi, he would get in the first relay chariot. 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. By means of the second
relay chariot he would reach the third ... by means of the third he would reach the fourth
... by means of the fourth, the fifth ... by means of the fifth, the sixth ... 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. By means of the seventh relay chariot he would
finally arrive at the door of the inner palace at Saketa. As he arrived there, his friends
& companions, relatives & kin would ask him, 'Great king, did you come from
Savatthi to the door of the inner palace in Saketa by means of this chariot?' Answering in
what way, my friend, would King Pasenadi Kosala answer them correctly?"
"Answering in this way, my friend, he would answer them correctly: 'Just now, as I
was staying at Savatthi, some urgent business arose at Saketa; and between Savatthi and
Saketa seven relay chariots were made ready for me. Coming out the door of the inner
palace in Savatthi, I got in the first relay chariot. 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. By means of the second relay chariot I reached the third ... by
means of the third I reached the fourth ... by means of the fourth, the fifth ... by means
of the fifth, the sixth ... 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. By means of the
seventh relay chariot I finally arrived at the door of the inner palace at Saketa.'
Answering in this way, he would answer them correctly."
"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. And it's for the sake of total Unbinding through lack
of clinging that the holy life is lived under the Blessed One."
When this was said, Ven. Sariputta said to Ven. Punna Mantaniputta: "What is your
name, friend, and how do your companions in the holy life know you?"
"My name is Punna, friend, and my companions in the holy life know me as
Mantaniputta."
"How amazing, my friend, how astounding, that Ven. Punna Mantaniputta has answered
point by point with profound, profound discernment in the manner of a learned disciple who
has rightly understood the Teacher's message! 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. 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. And the fact that I have gotten to
see him and visit with him has been a gain, a great gain for me."
When this was said, Ven. Punna said to Ven. Sariputta: "And what is your name,
friend, and how do your companions in the holy life know you?"
"My name is Upatissa, friend, and my companions in the holy
life know me as Sariputta."
"What? I've been talking with the disciple who is like the Teacher himself without
knowing that it is Ven. Sariputta? Had I known it was Ven. Sariputta, I wouldn't have
answered at such length. How amazing, my friend, how astounding, that Ven. Sariputta has
questioned point by point with profound, profound discernment in the manner of a learned
disciple who has rightly understood the Teacher's message! 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. 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. And the fact that I have gotten
to see him and visit with him has been a gain, a great gain for me."
In this way did both great beings rejoice in each other's good words.
Notes
1. See AN X.69 [Go back]
2. Ven. Sariputta and Ven. Punna speak of this list of seven
purities -- purity in terms of virtue, mind, view, the overcoming of perplexity, knowledge
& vision of what is & is not the path, knowledge & vision of the way, and
knowledge & vision -- as if it were a teaching familiar to both of them, and yet
nowhere else is it mentioned as a Buddhist teaching in the discourses. The Atthaka Vagga (Sn IV), however, mentions
various non-Buddhist sectarians who spoke of purity as the goal of their teaching and who
variously defined that purity in terms of virtue, view, knowledge, & practice. Perhaps
the seven types of purity listed in this discourse were originally non-Buddhist teachings
that were adopted by the early Buddhist community and adapted to their own purpose for
showing that these seven forms of purity functioned not as a goal of practice but as
stages along the path to that goal. At any rate, this list of the seven purities formed
the framework for Buddhaghosa's Visuddhimagga (The Path of Purity), the cornerstone
of his Pali commentaries, in which the seven purities cover all three parts of the
threefold training in virtue, concentration, & discernment. [Go back]
3. Anupada-parinibbana. The Commentary gives two
interpretations of this term. The first, taking upadana as clinging, is total
Unbinding through lack of clinging. This, it says, refers to the fact that total Unbinding
follows on the fruit of arahantship, which is devoid of clinging. The other meaning,
taking upadana as sustenance, is total Unbinding with no sustenance. This, it says,
refers to the fact that total Unbinding is independent of any condition. For an
explanation of these meanings of the word upadana, see The Mind Like Fire Unbound, chapter 3.
[Go back]
See also: Sn IV.9.