The Middle Length Discourses of the Buddha - Bhikkhu Nanamoli [112]
14. “As to that, friend, I shall give you a simile, for some wise men understand the meaning of a statement by means of a simile. Suppose that King Pasenadi of Kosala while living at Sāvatthī [149] had some urgent business to settle at Sāketa, and that between Sāvatthī and Sāketa seven relay chariots were kept ready for him. Then King Pasenadi of Kosala, leaving Sāvatthī through the inner palace door, would mount the first relay chariot, and by means of the first relay chariot he would arrive at the second relay chariot; then he would dismount from the first chariot and mount the second chariot, and by means of the second chariot, he would arrive at the third chariot…by means of the third chariot, he would arrive at the fourth chariot…by means of the fourth chariot, he would arrive at the fifth chariot…by means of the fifth chariot, he would arrive at the sixth chariot…by means of the sixth chariot, he would arrive at the seventh chariot, and by means of the seventh chariot he would arrive at the inner palace door in Sāketa. Then, when he had come to the inner palace door, his friends and acquaintances, his kinsmen and relatives, would ask him: ‘Sire, did you come from Sāvatthī to the inner palace door in Sāketa by means of this relay chariot?’ How then should King Pasenadi of Kosala answer in order to answer correctly?”
“In order to answer correctly, friend, he should answer thus: ‘Here, while living at Sāvatthī I had some urgent business to settle at Sāketa, and between Sāvatthī and Sāketa seven relay chariots were kept ready for me. Then, leaving Sāvatthī through the inner palace door, I mounted the first relay chariot, and by means of the first relay chariot I arrived at the second relay chariot; then I dismounted from the first chariot and mounted the second chariot, and by means of the second chariot I arrived at the third…fourth…fifth…sixth…seventh chariot, and by means of the seventh chariot I arrived at the inner palace door in Sāketa.’ In order to answer correctly he should answer thus.”
15. “So too, friend, purification of virtue is for the sake of reaching purification of mind; purification of mind is for the sake of reaching purification of view; purification of view is for the sake of reaching purification by overcoming doubt; purification by overcoming doubt [150] is for the sake of reaching 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 for the sake of reaching purification by knowledge and vision of the way; purification by knowledge and vision of the way is for the sake of reaching purification by knowledge and vision; purification by knowledge and vision is for the sake of reaching final Nibbāna without clinging. It is for the sake of final Nibbāna without clinging that the holy life is lived under the Blessed One.”
16. When this was said, the venerable Sāriputta asked the venerable Puṇṇa Mantāṇiputta: “What is the venerable one’s name, and how do his companions in the holy life know the venerable one?ʺ291
“My name is Puṇṇa, friend, and my companions in the holy life know me as Mantāṇiputta.”
“It is wonderful, friend, it is marvellous! Each profound question has been answered, point by point,