Source:: [SuttaCentral.net](https://suttacentral.net/mn24/en/sujato?layout=sidebyside&script=latin) # MN24 Rathavinītasutta | on 7 Steps of [[Visuddhi|Purificaiton]] Tags:: #purification, #dhamma/practice/map ## Notes > [!info] Read > Blog by Vilas: [Gradual training to purification](https://spiritualessence.in/2025/07/26/gradual-training-to-purification/) > [!NOTE] 7 Steps of Purification — In Rathavinītasutta ([MN24](https://suttacentral.net/mn24/en/sujato)) > “In the same way, reverend, **purification of ethics (1)** is only for the sake of **purification of mind (2)**. Purification of mind is only for the sake of **purification of view (3)**. Purification of view is only for the sake of **purification through overcoming doubt (4)**. Purification through overcoming doubt is only for the sake of **purification of knowledge and vision of what is the path and what is not the path (5)**. Purification of knowledge and vision of what is the path and what is not the path is only for the sake of **purification of knowledge and vision of the practice (6)**. Purification of knowledge and vision of the practice is only for the sake of **purification of knowledge and vision (7)**. Purification of knowledge and vision is only for the sake of **==extinguishment by not grasping== (goal)**. > > _“Evameva kho, āvuso, **==sīlavisuddhi==** yāvadeva cittavisuddhatthā, **==cittavisuddhi==** yāvadeva diṭṭhivisuddhatthā, **==diṭṭhivisuddhi==** yāvadeva kaṅkhāvitaraṇavisuddhatthā, **==kaṅkhāvitaraṇavisuddhi==** yāvadeva maggāmaggañāṇadassanavisuddhatthā, **==maggāmaggañāṇadassanavisuddhi==** yāvadeva paṭipadāñāṇadassanavisuddhatthā, **==paṭipadāñāṇadassanavisuddhi==** yāvadeva ñāṇadassanavisuddhatthā, **==ñāṇadassanavisuddhi==** yāvadeva **==anupādāparinibbānatthā==**._ > > The spiritual life is lived under the Buddha for the sake of **extinguishment by not grasping**.” > _**Anupādāparinibbānatthaṁ** kho, āvuso, bhagavati brahmacariyaṁ vussatī”ti._ ^7-step-purification > [!NOTE] Grasp onto the Path; it leads to end of grasping — In Rathavinītasutta ([MN24](https://suttacentral.net/mn24/en/sujato)) > “If the Buddha had declared purification of ethics to be extinguishment by not grasping, he would have declared that which **==has grasping==** to be **==extinguishment by not grasping==**. > > _“Sīlavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, **==saupādānaṁyeva==** samānaṁ **==anupādāparinibbānaṁ==** paññapeyya._ > > If the Buddha had declared purification of mind … > _Cittavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya._ > > purification of view … > _Diṭṭhivisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya._ > > purification through overcoming doubt … > _Kaṅkhāvitaraṇavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya._ > > purification of knowledge and vision of what is the path and what is not the path … > _Maggāmaggañāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya._ > > purification of knowledge and vision of the practice … > _Paṭipadāñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya._ > > If the Buddha had declared purification of knowledge and vision to be extinguishment by not grasping, he would have declared that which has grasping to be extinguishment by not grasping. > > _Ñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya._ > > ==But if extinguishment by not grasping was **something apart from these things**, **an ordinary person would become extinguished**==. > > _**Aññatra** ce, āvuso, imehi dhammehi anupādāparinibbānaṁ abhavissa, **puthujjano parinibbāyeyya**._ > > For an ordinary person **lacks these things**. > _Puthujjano hi, āvuso, **aññatra imehi dhammehi**._ ^grasping-or-not-grasping ## Sutta (Translation by Bhikkhu Sujato) Middle Discourses 24 Majjhima Nikāya 24 Chariots at the Ready Rathavinītasutta So I have heard. Evaṁ me sutaṁ— At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Then several mendicants who had completed the rainy season residence in their native land went to the Buddha, bowed, and sat down to one side. The Buddha said to them: The commentary says jātibhūmi means the Buddha’s native land, but the word occurs at AN 6.54, Pli Tv Pvr 14:2.1, Ja 537:26.1, and Ja 546:43.1, where it always means “one’s native land”. Given that Puṇṇa, the most famous teacher of their land, was unknown by Sāriputta, it seems likely that it was somewhat remote. One of the Chinese parallels (MA 9) describes him as of light skin and prominent nose, a description that might befit someone from the north-west of India. Atha kho sambahulā jātibhūmakā bhikkhū jātibhūmiyaṁ vassaṁvuṭṭhā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca: “In your native land, mendicants, which of the native mendicants is esteemed in this way: “Ko nu kho, bhikkhave, jātibhūmiyaṁ jātibhūmakānaṁ bhikkhūnaṁ sabrahmacārīnaṁ evaṁ sambhāvito: ‘Personally having few wishes, they speak to the mendicants on having few wishes. Personally having contentment, seclusion, aloofness, energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom, they speak to the mendicants on all these things. They’re an adviser and instructor, one who educates, encourages, fires up, and inspires their spiritual companions.’” ‘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? “Puṇṇa son of Mantāṇī, sir, is esteemed in this way in our native land.” Although said to be the foremost Dhamma speaker (AN 1.196:1.1, see SN 14.15:2.14), few of his teachings are recorded. At SN 22.83, Ānanda attributes his initial breakthrough to Puṇṇa, while a single verse is attributed to him at Thag 1.4. | Puṇṇa was evidently from the same maternal clan as Aṅgulimāla (MN 86:12.12). This name does not seem to occur in Sanskrit texts, but Mahāvastu 3.377 spells it as Maitrāyaṇī, a name shared with the Maitrāyaṇī Saṁhitā, the oldest ritual text of the Black Yajurveda. “Puṇṇo nāma, bhante, āyasmā mantāṇiputto jātibhūmiyaṁ jātibhūmakānaṁ bhikkhūnaṁ sabrahmacārīnaṁ evaṁ sambhāvito: ‘attanā ca appiccho appicchakathañca bhikkhūnaṁ kattā, attanā ca santuṭṭho …pe… ovādako viññāpako sandassako samādapako samuttejako sampahaṁsako sabrahmacārīnan’”ti. Now at that time Venerable Sāriputta was sitting not far from the Buddha. Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti. Then he thought: Atha kho āyasmato sāriputtassa etadahosi: “Puṇṇa son of Mantāṇī is fortunate, so very fortunate, “lābhā āyasmato puṇṇassa mantāṇiputtassa, suladdhalābhā āyasmato puṇṇassa mantāṇiputtassa, in that his sensible spiritual companions praise him point by point in the presence of the Teacher, and that the Teacher seconds that appreciation. yassa viññū sabrahmacārī satthu sammukhā anumassa anumassa vaṇṇaṁ bhāsanti, tañca satthā abbhanumodati. Hopefully, some time or other I’ll get to meet Venerable Puṇṇa, and we can have a discussion.” Appeva nāma mayampi kadāci karahaci āyasmatā puṇṇena mantāṇiputtena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti. When the Buddha had stayed in Rājagaha as long as he pleased, he set out for Sāvatthī. Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Traveling stage by stage, he arrived at Sāvatthī, Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Puṇṇa heard that the Buddha had arrived at Sāvatthī. Assosi kho āyasmā puṇṇo mantāṇiputto: “bhagavā kira sāvatthiṁ anuppatto; sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme”ti. Then he set his lodgings in order and, taking his bowl and robe, set out for Sāvatthī. Atha kho āyasmā puṇṇo mantāṇiputto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṁ pakkāmi. Eventually he came to Sāvatthī and Jeta’s Grove. He went up to the Buddha, bowed, and sat down to one side. Anupubbena cārikaṁ caramāno yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Ekamantaṁ nisinnaṁ kho āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Then, having approved and agreed with what the Buddha said, Puṇṇa got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went to the Dark Forest for the day’s meditation. Atha 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 a certain mendicant went up to Venerable Sāriputta, and said to him, Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: “Reverend Sāriputta, the mendicant named Puṇṇa, of whom you have often spoken so highly, after being inspired by a talk of the Buddha’s, left for the Dark Forest for the day’s meditation.” “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. Sāriputta quickly grabbed his sitting cloth and followed behind Puṇṇa, keeping sight of his head. While similar actions are found elsewhere, they are not said to be done “quickly” (taramānarūpo). Sāriputta’s urgency here reinforces the impression that Puṇṇa lived somewhere distant and visited the central regions only occasionally. Atha kho āyasmā sāriputto taramānarūpo nisīdanaṁ ādāya āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ piṭṭhito piṭṭhito anubandhi sīsānulokī. Puṇṇa plunged deep into the Dark Forest and sat at the root of a tree for the day’s meditation. Atha kho āyasmā puṇṇo mantāṇiputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. And Sāriputta did likewise. Āyasmāpi kho sāriputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Then in the late afternoon, Sāriputta came out of retreat, went to Puṇṇa, and exchanged greetings with him. Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā puṇṇo mantāṇiputto tenupasaṅkami; upasaṅkamitvā āyasmatā puṇṇena mantāṇiputtena saddhiṁ sammodi. When the greetings and polite conversation were over, he sat down to one side and said to Puṇṇa: The following seven “purifications” became one of the primary textual sources for the commentarial system of “insight knowledges” (vipassanañāṇa) that became central to later Theravada meditation. It would be a mistake, however, to interpret this sutta in light of the insight knowledges, which were developed over a thousand years. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ etadavoca: “Reverend, is our spiritual life lived under the Buddha?” Puṇṇa was a stranger, so Sāriputta begins by establishing common ground before asking a series of questions to which he expects a negative answer. “Bhagavati no, āvuso, brahmacariyaṁ vussatī”ti? “Yes, reverend.” “Evamāvuso”ti. “Is the spiritual life lived under the Buddha for the sake of purification of ethics?” The questions are framed in an unusual paired syntax: kiṁ nu kho, āvuso alternates with kiṁ panāvuso. “Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? “Certainly not.” “No hidaṁ, āvuso”. “Well, is the spiritual life lived under the Buddha for the sake of purification of mind?” “Purification of mind” is the development of absorption to abandon the hindrances (AN 4.194:4.1). “Kiṁ panāvuso, cittavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? “Certainly not.” “No hidaṁ, āvuso”. “Is the spiritual life lived under the Buddha for the sake of purification of view?” “Purified view” is the right view of the stream-enterer who has seen the four noble truths (AN 4.194:5.1) and rejected the fetter of views of a self (sakkāyadiṭṭhi_). | Likewise, the five items from here down to “knowledge and vision” all refer to stream-entry. This sutta departs from other early presentations in presenting these as a sequence, whereas normally they are different facets of the experience of stream-entry. “Kiṁ nu kho, āvuso, diṭṭhivisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? “Certainly not.” “No hidaṁ, āvuso”. “Well, is the spiritual life lived under the Buddha for the sake of purification through overcoming doubt?” Doubt is one of the fetters overcome by the stream-enterer (eg. MN 64:6.4), since they have the confidence born of direct experience of the four noble truths. | At Ud 5.7 “purification through overcoming doubt” is said to be achieved by the practice of jhāna. “Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? “Certainly not.” “No hidaṁ, āvuso”. “Is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision of what is the path and what is not the path?” From their own experience, a stream-enterer knows what leads to the goal and what does not, hence they give up the fetter of “misapprehension of precepts and observances”. | For maggāmagga, see the debate between brahmin students at DN 13:3.1, which shows that this term is not unique to Buddhism. There is, however, no evidence that the sequence of purifications is found outside of Buddhism. “Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? “Certainly not.” “No hidaṁ, āvuso”. “Well, is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision of the practice?” A stream-enterer not only understands what the correct path is, they have actually practiced it (SN 55.5:3.3). “Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? “Certainly not.” “No hidaṁ, āvuso”. “Is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision?” This is the vision of the four noble truths at stream-entry (SN 25.1:2.4). “Kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? “Certainly not.” “No hidaṁ, āvuso”. “When asked each of these questions, you answered, ‘Certainly not.’ “‘Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. ‘Kiṁ panāvuso, cittavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. ‘Kiṁ nu kho, āvuso, diṭṭhivisuddhatthaṁ …pe… kaṅkhāvitaraṇavisuddhatthaṁ …pe… maggāmaggañāṇadassanavisuddhatthaṁ …pe… paṭipadāñāṇadassanavisuddhatthaṁ …pe… kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ āvuso’ti vadesi. Then what exactly is the purpose of leading the spiritual life under the Buddha?” Kimatthaṁ carahāvuso, bhagavati brahmacariyaṁ vussatī”ti? “The purpose of leading the spiritual life under the Buddha is extinguishment by not grasping.” In other words, for arahantship not stream-entry. “Anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī”ti. “Reverend, is purification of ethics extinguishment by not grasping?” “Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan”ti? “Certainly not, reverend.” “No hidaṁ, āvuso”. “Is purification of ethics … “Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan”ti? “No hidaṁ, āvuso”. purification of view … “Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan”ti? “No hidaṁ, āvuso”. purification through overcoming doubt … “Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhi anupādāparinibbānan”ti? “No hidaṁ, āvuso”. purification of knowledge and vision of what is the path and what is not the path … “Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhi anupādāparinibbānan”ti? “No hidaṁ, āvuso”. purification of knowledge and vision of the practice … “Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhi anupādāparinibbānan”ti? “No hidaṁ, āvuso”. Is purification of knowledge and vision extinguishment by not grasping?” “Kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan”ti? “Certainly not.” “No hidaṁ, āvuso”. “Then is extinguishment by not grasping something apart from these things?” “Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan”ti? “Certainly not.” “No hidaṁ, āvuso”. “When asked each of these questions, you answered, ‘Certainly not.’ “‘Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. ‘Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. ‘Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan’ti …pe… kaṅkhāvitaraṇavisuddhi … maggāmaggañāṇadassanavisuddhi … paṭipadāñāṇadassanavisuddhi … ‘kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. ‘Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. How then should we see the meaning of this statement?” Yathākathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti? “If the Buddha had declared purification of ethics to be extinguishment by not grasping, he would have declared that which has grasping to be extinguishment by not grasping. Compare the simile of the raft at MN 22:13.1. “Sīlavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. Variant: paññapeyya → paññāpessa (bj, sya-all, pts1ed) If the Buddha had declared purification of mind … Cittavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. purification of view … Diṭṭhivisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. purification through overcoming doubt … Kaṅkhāvitaraṇavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. purification of knowledge and vision of what is the path and what is not the path … Maggāmaggañāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. purification of knowledge and vision of the practice … Paṭipadāñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. If the Buddha had declared purification of knowledge and vision to be extinguishment by not grasping, he would have declared that which has grasping to be extinguishment by not grasping. Ñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. But if extinguishment by not grasping was something apart from these things, an ordinary person would become extinguished. That is to say, the goal is not the same as the path, but it cannot be attained without the path. Aññatra ce, āvuso, imehi dhammehi anupādāparinibbānaṁ abhavissa, puthujjano parinibbāyeyya. For an ordinary person lacks these things. Puthujjano hi, āvuso, aññatra imehi dhammehi. Well then, reverend, I shall give you a simile. Tena hāvuso, upamaṁ te karissāmi; For by means of a simile some sensible people understand the meaning of what is said. upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Suppose that, while staying in Sāvatthī, King Pasenadi of Kosala had some urgent business come up in Sāketa. Seyyathāpi, āvuso, rañño pasenadissa kosalassa sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajjeyya. Now, between Sāvatthī and Sāketa seven chariots were stationed at the ready for him. Rathavinīta, which lends the sutta its title, is explained by the commentary as “seven chariots with horses at the ready”, where vinīta has its usual sense of “trained, readied”. While the series of chariots forms a relay, the word vinīta does not mean “relay”. The term and the simile are unique to this sutta. Tassa antarā ca sāvatthiṁ antarā ca sāketaṁ satta rathavinītāni upaṭṭhapeyyuṁ. Then Pasenadi, having departed Sāvatthī, mounted the first chariot at the ready by the gate of the royal compound. The first chariot at the ready would bring him to the second, where he’d dismount and mount the second chariot. Atha kho, āvuso, rājā pasenadi kosalo sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṁ rathavinītaṁ abhiruheyya, paṭhamena rathavinītena dutiyaṁ rathavinītaṁ pāpuṇeyya, paṭhamaṁ rathavinītaṁ vissajjeyya dutiyaṁ rathavinītaṁ abhiruheyya. The second chariot at the ready would bring him to the third … Dutiyena rathavinītena tatiyaṁ rathavinītaṁ pāpuṇeyya, dutiyaṁ rathavinītaṁ vissajjeyya, tatiyaṁ rathavinītaṁ abhiruheyya. The third chariot at the ready would bring him to the fourth … Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇeyya, tatiyaṁ rathavinītaṁ vissajjeyya, catutthaṁ rathavinītaṁ abhiruheyya. The fourth chariot at the ready would bring him to the fifth … Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇeyya, catutthaṁ rathavinītaṁ vissajjeyya, pañcamaṁ rathavinītaṁ abhiruheyya. The fifth chariot at the ready would bring him to the sixth … Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇeyya, pañcamaṁ rathavinītaṁ vissajjeyya, chaṭṭhaṁ rathavinītaṁ abhiruheyya. The sixth chariot at the ready would bring him to the seventh, where he’d dismount and mount the seventh chariot. Chaṭṭhena rathavinītena sattamaṁ rathavinītaṁ pāpuṇeyya, chaṭṭhaṁ rathavinītaṁ vissajjeyya, sattamaṁ rathavinītaṁ abhiruheyya. The seventh chariot at the ready would bring him to the gate of the royal compound of Sāketa. Sattamena rathavinītena sāketaṁ anupāpuṇeyya antepuradvāraṁ. And when he was at the gate, friends and colleagues, relatives and kin would ask him: Tamenaṁ antepuradvāragataṁ samānaṁ mittāmaccā ñātisālohitā evaṁ puccheyyuṁ: ‘Great king, did you come to Sāketa from Sāvatthī by this chariot at the ready?’ ‘iminā tvaṁ, mahārāja, rathavinītena sāvatthiyā sāketaṁ anuppatto antepuradvāran’ti? If asked this, how should King Pasenadi rightly reply?” Kathaṁ byākaramāno nu kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti? “The king should reply: “Evaṁ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyya: ‘Well, while staying in Sāvatthī, I had some urgent business come up in Sāketa. ‘idha me sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajji. Variant: uppajji → uppajjati (mr) Now, between Sāvatthī and Sāketa seven chariots were stationed at the ready for me. Tassa me antarā ca sāvatthiṁ antarā ca sāketaṁ satta rathavinītāni upaṭṭhapesuṁ. Then, having departed Sāvatthī, I mounted the first chariot at the ready by the gate of the royal compound. Atha khvāhaṁ sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṁ rathavinītaṁ abhiruhiṁ. The first chariot at the ready brought me to the second, where I dismounted and mounted the second chariot. … Paṭhamena rathavinītena dutiyaṁ rathavinītaṁ pāpuṇiṁ, paṭhamaṁ rathavinītaṁ vissajjiṁ dutiyaṁ rathavinītaṁ abhiruhiṁ. The second chariot brought me to the third … Dutiyena rathavinītena tatiyaṁ rathavinītaṁ pāpuṇiṁ, dutiyaṁ rathavinītaṁ vissajjiṁ, tatiyaṁ rathavinītaṁ abhiruhiṁ. the fourth … Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇiṁ, tatiyaṁ rathavinītaṁ vissajjiṁ, catutthaṁ rathavinītaṁ abhiruhiṁ. the fifth … Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇiṁ, catutthaṁ rathavinītaṁ vissajjiṁ, pañcamaṁ rathavinītaṁ abhiruhiṁ. the sixth … Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇiṁ, pañcamaṁ rathavinītaṁ vissajjiṁ, chaṭṭhaṁ rathavinītaṁ abhiruhiṁ. The sixth chariot at the ready brought me to the seventh, where I dismounted and mounted the seventh chariot. Chaṭṭhena rathavinītena sattamaṁ rathavinītaṁ pāpuṇiṁ, chaṭṭhaṁ rathavinītaṁ vissajjiṁ, sattamaṁ rathavinītaṁ abhiruhiṁ. The seventh chariot at the ready brought me to the gate of the royal compound of Sāketa.’ Sattamena rathavinītena sāketaṁ anuppatto antepuradvāran’ti. That’s how King Pasenadi should rightly reply.” Evaṁ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti. “In the same way, reverend, purification of ethics is only for the sake of purification of mind. Purification of mind is only for the sake of purification of view. Purification of view is only for the sake of purification through overcoming doubt. Purification through overcoming doubt is only for the sake of purification of knowledge and vision of what is the path and what is not the path. Purification of knowledge and vision of what is the path and what is not the path is only for the sake of purification of knowledge and vision of the practice. Purification of knowledge and vision of the practice is only for the sake of purification of knowledge and vision. Purification of knowledge and vision is only for the sake of extinguishment by not grasping. “Evameva kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā, cittavisuddhi yāvadeva diṭṭhivisuddhatthā, diṭṭhivisuddhi yāvadeva kaṅkhāvitaraṇavisuddhatthā, kaṅkhāvitaraṇavisuddhi yāvadeva maggāmaggañāṇadassanavisuddhatthā, maggāmaggañāṇadassanavisuddhi yāvadeva paṭipadāñāṇadassanavisuddhatthā, paṭipadāñāṇadassanavisuddhi yāvadeva ñāṇadassanavisuddhatthā, ñāṇadassanavisuddhi yāvadeva anupādāparinibbānatthā. The spiritual life is lived under the Buddha for the sake of extinguishment by not grasping.” Anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī”ti. When he said this, Sāriputta said to Puṇṇa, Evaṁ vutte, āyasmā sāriputto āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ etadavoca: “What is the venerable’s name? And how are you known among your spiritual companions?” “konāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī”ti? “Reverend, my name is Puṇṇa. “Puṇṇoti kho me, āvuso, nāmaṁ; And I am known as “son of Mantāṇī” among my spiritual companions.” mantāṇiputtoti ca pana maṁ sabrahmacārī jānantī”ti. “It’s incredible, reverend, it’s amazing! “Acchariyaṁ, āvuso, abbhutaṁ, āvuso. Venerable Puṇṇa son of Mantāṇī has answered each deep question point by point, as a learned disciple who rightly understands the teacher’s instructions. Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā puṇṇena mantāṇiputtena gambhīrā gambhīrapañhā anumassa anumassa byākatā. It is fortunate for his spiritual companions, so very fortunate, Lābhā sabrahmacārīnaṁ, suladdhalābhā sabrahmacārīnaṁ, that they get to see Venerable Puṇṇa son of Mantāṇī and pay homage to him. ye āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ labhanti dassanāya, labhanti payirūpāsanāya. Even if they only got to see him and pay respects to him by carrying him around on their heads on a roll of cloth, it would still be very fortunate for them! And it’s fortunate for me, so very fortunate, that I get to see the venerable and pay homage to him.” “A roll of cloth” (_celaṇḍuka) is a unique term, and these are unique words of praise. Celaṇḍukena 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. Variant: Celaṇḍukena → velaṇḍukena (sya-all); celaṇḍakena (mr); celaṇḍupekena (?) When he said this, Puṇṇa said to Sāriputta, Evaṁ vutte, āyasmā puṇṇo mantāṇiputto āyasmantaṁ sāriputtaṁ etadavoca: “What is the venerable’s name? And how are you known among your spiritual companions?” “ko nāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī”ti? “Reverend, my name is Upatissa. “Upatissoti kho me, āvuso, nāmaṁ; And I am known as Sāriputta among my spiritual companions.” sāriputtoti ca pana maṁ sabrahmacārī jānantī”ti. “Goodness! I had no idea I was consulting with the Venerable Sāriputta, the disciple who is fit to be compared with the Teacher himself! “Fit to be compared with the Teacher” (satthukappa) is another term that is unique in early Pali. “Satthukappena vata kira, bho, sāvakena saddhiṁ mantayamānā na jānimha: Variant: bho → kho (mr) ‘āyasmā sāriputto’ti. If I’d known, I would not have said so much. Sace hi mayaṁ jāneyyāma ‘āyasmā sāriputto’ti, ettakampi no nappaṭibhāseyya. It’s incredible, reverend, it’s amazing! Acchariyaṁ, āvuso, abbhutaṁ, āvuso. Venerable Sāriputta has asked each deep question point by point, as a learned disciple who rightly understands the teacher’s instructions. “Point by point” (anumassa anumassa), found several times above, is yet another phrasing unique to this sutta. | This sutta has several features that, taken together, indicate that it is later than the bulk of the four nikāyas: many unique phrases; the hints that Puṇṇa is from a distant land; and most of all, the doctrine. The text here takes the set of four purifications at AN 4.194 and expands “view” into five to make the seven of the current sutta. Now, AN 4.194 lacks any mention of where the Buddha was at the time and hence was likely taught by Ānanda after the Buddha’s death. Then the set is expanded to nine (plus wisdom and freedom) at DN 34:2.2.6, one of the latest suttas in the nikāyas. Most importantly, the five items pertaining to stream-entry are presented here as a linear sequence, anticipating the detailed analysis of stages of insight in later Theravada. Thus not only are the associated suttas late, this sutta is developed further than them. Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā sāriputtena gambhīrā gambhīrapañhā anumassa anumassa pucchitā. It is fortunate for his spiritual companions, so very fortunate, Lābhā sabrahmacārīnaṁ suladdhalābhā sabrahmacārīnaṁ, that they get to see Venerable Sāriputta and pay homage to him. ye āyasmantaṁ sāriputtaṁ labhanti dassanāya, labhanti payirūpāsanāya. Even if they only got to see him and pay respects to him by carrying him around on their heads on a roll of cloth, it would still be very fortunate for them! And it’s fortunate for me, so very fortunate, that I get to see the venerable and pay homage to him.” Celaṇḍukena 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. And so these two spiritual giants agreed with each others’ fine words. See MN 5:33.4. Itiha te ubhopi mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti.