Thus I heard:

On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.

Then a number of bhikkhus from the Blessed One’s native land who had spent the Rains there, went to the Blessed One, and after paying homage to him, they sat down at one side. When they had done so, the Blessed One asked them: “Bhikkhus, who is there in my native land that is esteemed by the bhikkhus of my native land, his companions in the life divine, in this way: with few wishes himself, he talks to the bhikkhus on fewness of wishes; content himself, he talks to the bhikkhus on contentment; secluded himself, he talks to the bhikkhus on seclusion; aloof from society himself, he talks to the bhikkhus on aloofness from society; energetic himself, he talks to the bhikkhus on energy; perfect in virtue himself, he talks to the bhikkhus on perfection of virtue; perfect in concentration himself, he talks to the bhikkhus on perfection of concentration; perfect in understanding himself, he talks to the bhikkhus on perfection of understanding; perfect in deliverance himself, he talks to the bhikkhus on perfection of deliverance; perfect in the knowing and seeing of deliverance himself, he talks to the bhikkhus on perfection in knowing and seeing deliverance; who advises, informs, instructs, urges, rouses and encourages his companions in the life divine?”

“Venerable sir, the venerable Mantāniputta called Punna is esteemed in the native land by bhikkhus of the native land, his companions in the life divine, in this way: with few wishes himself, he talks to the bhikkhus on fewness of wishes… rouses and encourages his companions in the life divine.”

Now on that occasion the venerable Sāriputta was seated near the Blessed One. Then it occurred to the venerable Sāriputta: “It is gain for the venerable Punna Mantāniputta, it is great gain for him that wise companions in the life divine praise him point by point in the Master’s presence. Now suppose that sometime or other, we were to meet the venerable Punna Mantāniputta and have some conversation with him?”

Then, when the Blessed One had stayed at Rājagaha as long as he chose, he set out to go by stages to Sāvatthi. Wandering by stages, he at length arrived at Sāvatthi. There he lived in Jeta’s Grove, Anathapindika’s Park.

The venerable Punna Mantāniputta heard: “The Blessed One, it seems, has arrived at Sāvatthi and is living in Jeta’s Grove, Anāthapiṇḍika’s Park.” Then the venerable Punna Mantāniputta set his resting-place in order and taking his outer robe and bowl set out to go by stages to Sāvatthi. Wandering by stages, he at length arrived at Sāvatthi and he went to Jeta’s Grove, Anāthapiṇḍika’s Park, to see the Blessed One. After paying homage to him, he sat down at one side. When he had done so, the Blessed One instructed, roused and encouraged him with talk on the Dhamma. Then satisfied and delighting in the Blessed Qne’s words, the venerable Punna Mantāniputta rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he went to the Blind Mens’ Grove for the day’s abiding.

Then a certain bhikkhu went to the venerable Sāriputta and said to him: “Friend Sāriputta, the bhikkhu Punna Mantāniputta of whom you have always spoken highly has just been instructed, urged, roused and encouraged by the Blessed One with talk on the Dhamma and being satisfied and delighting in the Blessed One’s words, he has now risen from his seat, and after paying homage to him, keeping him on his right, he is going to the Blind Mens’ Grove for the day’s abiding.”

Then the venerable Sāriputta quickly picked up a mat and followed close behind the venerable Punna Mantāniputta, keeping his head in sight. Then the venerable Punna Mantāniputta went in to the Blind Mens’ Grove and sat down for the day’s abiding at the root of a tree. And the venerable Sāriputta went into the Blind Mens’ Grove and sat down for the day’s abiding at the root of a.tree.

Then when it was evening, the venerable Sāriputta rose from meditation, and went to the venerable Punna Mantāniputta and exchanged greetings with him, and when the courteous and amiable talk was finished, he sat down at one side. When he had done so, he said to the venerable Punna Mantāniputta:

“Is the life divine lived under the Blessed One, friend?”

“Yes, friend.”

“But, friend, is it for the goal of purification of virtue that the life divine is lived under the Blessed One?”

“No, friend.”

“Then is it for the goal of purification of mind?”

“No, friend.”

“Then is it for the goal of purification of view?”

“No, friend.”

“Then is it for the goal of purification by overcoming doubt?”

“No, friend.”

“Then is it for the goal of purification by knowledge and vision of what is and what is not the path?”

“No, friend.”

“Then is it for the goal of purification by knowledge and vision of the way?”

“No, friend.”

“Then is it for the goal of purification by knowledge and vision?”

“No, friend.”

“Friend, when asked: ‘But, friend is it for the goal of purification of virtue that the life divine is lived under the Blessed One’, you replied: ‘No, friend’, and when asked: ‘Then is it for the goal of purification of mind… purification of view… purification by overcoming doubt… purification by knowledge and vision of what is and what is not the Path… purification by knowledge and vision of the Way… purification by knowledge and vision’ you replied: ‘No, friend’. For what goal, then, is the life divine lived under the Blessed One?”

“Friend, it is for the goal of Nibbāna through not clinging that the life divine is lived under the Blessed One.”

“But, friend, is the purification of virtue Nibbāna through not clinging?”

“No, friend.”

“Then is the purification of mind Nibbāna through not clinging?”

“No, friend.”

“Then is the purification of view Nibbāna through not clinging?”

“No, friend.”

“Then is the purification by overcoming doubt Nibbāna through not clinging?”

“No, friend.”

“Then is the purification by knowledge and vision of what is and what is not the Path Nibbāna through not clinging?”

“No, friend.”

“Then is the purification by knowledge and vision of the Way Nibbāna through not clinging?”

“No, friend.”

“Then is the purification by knowledge and vision Nibbāna through not clinging?”

“No, friend.”

“When asked: ‘But, friend, is the purification of virtue Nibbāna through not clinging?’ you replied: ‘No, friend’, and when asked: ‘Then is the purification of mind… the purification of view… the purification by overcoming doubt… purification by knowledge and vision of what is and what is not the Path… the purification by knowledge and vision of the Way… the purification by knowledge and vision Nibbāna. through not clinging?’ you replied: ‘No, friend’. But how should the meaning of these statements be regarded?”

“Friend, if the Blessed One had described purification of virtue as Nibbāna through not clinging, he would have described what is still accompanied by clinging as Nibbāna through not clinging. If the Blessed One had described purification of mind… purification of view… purification by overcoming doubt… purification by knowledge and vision of what is and what is not the Path… purification by knowledge and vision of the Way… purification by knowledge and vision as Nibbāna through not clinging, he would have described what is still accompanied by clinging as Nibbāna through not clinging. And if what is without these dhammas were Nibbāna through not clinging, then an ordinary man would have reached Nibbāna, for an ordinary man is without these dhammas.

“As to that, friend, I shall give you a simile, for some wise men understand by means of a simile the meaning of what is said first. Suppose the King Pasenadi of Kosala while living at Sāvatthi had some urgent business to settle at Sāketa, and that between Sāvatthi and Sāketa seven relay coaches were kept ready for him; and then King Pasenadi of Kosala came out of the inner palace door in Sāvatthi and mounted the first relay coach; and by means of the first relay coach he arrived at the second relay coach; then he dismounted from the first coach and mounted the second coach; and by means of the second coach he arrived at the third coach… by means of the third coach he arrived at the fourth coach… by means of the fourth coach he arrived at the fifth coach… by means of the fifth coach he arrived at the sixth coach… by means of the sixth coach he arrived at the seventh coach, and by means of the seventh coach he arrived at the inner palace door in Sāketa. Then, when he had come to the inner palace door, his friends and acquaintances, his relatives and kin, asked him: ‘Sire, did you come from Sāvatthi by means of this coach to the inner palace door in Sāketa?’—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 Sāvatthi I had some urgent business to settle at Sāketa. And between Sāvatthi and Sāketa seven relay coaches are kept ready for me. Then I came out of the inner palace door in Sāvatthi and mounted the first relay coach and by means of the first relay coach I arrived at the second… and by means of the seventh relay coach I arrived at the inner palace door in Sāketa.’ In order to answer correctly he should answer thus.”

“So too, friend, the purification of virtue has the purification of mind as its goal; the purification of mind has the purification of view as its goal; the purification of view has the purification by overecoming doubt as its goal; the purification by overcoming doubt has the purification by knowledge and vision of what is and what is not the Path as its goal; the purification by knowledge and vision of what is and what is not the Path has the purification by knowledge and vision of the Way as its goal; the purification by knowledge and vision of the Way has the purification by knowledge and vision as its goal; the purification by knowledge and vision has Nibbāna through not clinging as its goal. It is for the goal of Nibbāna through not clinging that the life divine is lived under the Blessed One.”

When this was said, the venerable Sāriputta asked the venerable Punna Mantāniputta: “What is the venerable one’s name, and how do his companions in the life divine know him?”

“My name is Punna, friend, and companions in the life divine know me as Mantāniputta.”

“It is wonderful, friend, it is marvellous; each profound question has been answered point by point by the venerable Punna Mantāniputta as a learned disciple who knows the Master’s Teaching as it is. It is gain for his companions in the life divine, it is great gain for them, that they have the opportunity to see him and to honour him. And even if it were by carrying the venerable Punna Mantāniputta about on a cushion on their heads that his companions in the life divine might get the opportunity to see him and to honour him, it would be gain for them, great gain for them. And it is gain for us, great gain for us, that we have the opportunity of seeing the venerable Punna Mantāniputta and honouring him.”

When this was said, the venerable Punna Mantāniputta asked the venerable Sāriputta: “What is the venerable one’s name, and how do his companions in the life divine know him?”

“My name is Upatissa, friend, and companions in the life divine know me as Sāriputta.”

“Indeed, friend, we did not know that we were talking with the venerable Sāriputta, the disciple who is like of the Master himself. Had we known that it was the venerable Sāriputta, we should not have said so much. It is wonderful, friend, it is marvellous; each profound question has been put point by point by the venerable Sāriputta as a learned disciple who knows the Master’s Teaching as it is. It is gain for his companions in the life divine, it is great gain for them, that they have the opportunity to see him and to honour him. And even if it were by carrying the venerable Sāriputta about on a cushion on their heads that his companions in the life divine might get the opportunity to see him and to honour him, it would be gain for them, great gain for them. And it is gain for us, great gain for us, that we have the opportunity of seeing the venerable Sāriputta and honouring him.”

Thus it was that these two great Nāgas agreed with each other’s good words.