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he is himself secluded and speaks to bhikkhus of seclusion; he is himself unsociable and speaks to bhikkhus of unsociability; he is himself energetic and speaks to bhikkhus of the arousal of energy; he is himself accomplished in virtue and speaks to bhikkhus of accomplishment in virtue; he is himself accomplished in concentration and speaks to bhikkhus of accomplishment in concentration; he is himself accomplished in wisdom and speaks to bhikkhus of accomplishment in wisdom; he is himself accomplished in liberation and speaks to bhikkhus of accomplishment in liberation; who is a doer for the bhikkhus, and who is endowed with the knowledge and vision of liberation himself, and who is a doer for the bhikkhus in the matter of the knowledge and vision of liberation, who is an instructor, an explainer, a pointer, an encourager, an inspirer, a delighter of his fellow celibates?” “The venerable Puṇṇa, son of Mantāṇī, bhante, is thus regarded by his fellow celibate bhikkhus in his native land, those from his native land: ‘He himself is of few wishes, and is a doer for the bhikkhus in the matter of few wishes; he himself is content… …who is an instructor, an explainer, a pointer, an encourager, an inspirer, a delighter of his fellow celibates.’” 253. Now at that time, the venerable Sāriputta was seated not far from the Blessed One. Then it occurred to the venerable Sāriputta: “It is a gain for the venerable Puṇṇa, son of Mantāṇī, a well-gained gain for the venerable Puṇṇa, son of Mantāṇī, that his discerning fellow celibates speak his praise before the Teacher, and the Teacher approves of it. Perhaps we too might sometime, somehow, meet with the venerable Puṇṇa, son of Mantāṇī; perhaps there might be some conversation.” 254. Then the Blessed One, having stayed in Rājagaha as long as he wished, set out on tour towards Sāvatthī. Journeying by stages, he arrived at Sāvatthī. There the Blessed One dwelt in Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. The venerable Puṇṇa, son of Mantāṇī, heard: “Indeed, the Blessed One has arrived in Sāvatthī; he dwells in Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park.” 255. Then the venerable Puṇṇa, son of Mantāṇī, having put his lodging in order, taking his bowl and robe, set out on tour towards Sāvatthī. Journeying by stages, he arrived at Sāvatthī, Jeta’s Grove, Anāthapiṇḍika’s Park, and approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. As he sat to one side, The Venerable Puṇṇa Mantāṇiputta was instructed by the Blessed One with a Dhamma talk, encouraged, inspired, and gladdened. Then the Venerable Puṇṇa Mantāṇiputta, instructed by the Blessed One with a Dhamma talk, encouraged, inspired, and gladdened, rejoiced in and approved of the Blessed One’s words. Rising from his seat, he saluted the Blessed One, circumambulated him, and went to Andhavana for his day's abiding. 256. Then a certain bhikkhu went to the Venerable Sāriputta. Having approached, he said to the Venerable Sāriputta: “Friend Sāriputta, the bhikkhu named Puṇṇa Mantāṇiputta, whom you often praised, was instructed by the Blessed One with a Dhamma talk, encouraged, inspired, and gladdened. Rejoicing in and approving of the Blessed One’s words, he rose from his seat, saluted the Blessed One, circumambulated him, and went to Andhavana for his day's abiding.” Then the Venerable Sāriputta, in a hurry, taking his sitting cloth, followed closely behind the Venerable Puṇṇa Mantāṇiputta, watching his head. Then the Venerable Puṇṇa Mantāṇiputta entered Andhavana and sat down for his day's abiding at the root of a certain tree. The Venerable Sāriputta also entered Andhavana and sat down for his day's abiding at the root of a certain tree. Then the Venerable Sāriputta, in the evening, having emerged from seclusion, went to the Venerable Puṇṇa Mantāṇiputta. Having approached, he exchanged greetings with the Venerable Puṇṇa Mantāṇiputta. Having concluded the courteous and memorable talk, he sat down to one side. Sitting to one side, the Venerable Sāriputta said to the Venerable Puṇṇa Mantāṇiputta: 257. “Is the holy life lived in the Blessed One, friend?” “Yes, friend.” “Is the holy life lived in the Blessed One, friend, for the sake of purification of virtue?” “No, indeed, friend.” Friend. What then, friend, is the holy life lived in the Blessed One for purity of mind? Not so, friend. Is it then, friend, for purity of view that the holy life is lived in the Blessed One? Not so, friend. What then, friend, is the holy life lived in the Blessed One for purity by overcoming doubt? Not so, friend. Is it then, friend, for purity of knowledge and vision of what is path and not path that the holy life is lived in the Blessed One? Not so, friend. What then, friend, is the holy life lived in the Blessed One for purity of knowledge and vision of the way? Not so, friend. Is it then, friend, for purity of knowledge and vision that the holy life is lived in the Blessed One? Not so, friend. When asked, 'Is it then, friend, for purity of moral conduct that the holy life is lived in the Blessed One?' you say, 'Not so, friend.' When asked, 'What then, friend, for purity of mind that the holy life is lived in the Blessed One?' you say, 'Not so, friend.' When asked, 'Is it then, friend, for purity of view, or for purity by overcoming doubt, or for purity of knowledge and vision of what is path and not path, or for purity of knowledge and vision of the way, or for purity of knowledge and vision that the holy life is lived in the Blessed One?' you say, 'Not so, friend.' For what purpose then, friend, is the holy life lived in the Blessed One? For the sake of unattached final Nibbāna, friend, is the holy life lived in the Blessed One. Is it then, friend, purity of moral conduct, unattached final Nibbāna? Not so, friend. What then, friend, is purity of mind, unattached final Nibbāna? Not so, friend. Is it then, friend, purity of view, unattached final Nibbāna? Not so, friend. What then, friend, is purity by overcoming doubt, unattached final Nibbāna? No, friend. Is it, friend, the purification of knowledge and vision of the path and not-path that is unattached liberation? No, friend. Is it then, friend, the purification of knowledge and vision of the way that is unattached liberation? No, friend. Is it, friend, the purification of knowledge and vision that is unattached liberation? No, friend. Is it then, friend, unattached liberation apart from these qualities? No, friend. When asked, ‘Is it, friend, the purification of virtue that is unattached liberation?’ you say, ‘No, friend.’ When asked, ‘Is it then, friend, the purification of mind that is unattached liberation?’ you say, ‘No, friend.’ When asked, ‘Is it, friend, the purification of view?’ ... the purification of overcoming doubt? ... the purification of knowledge and vision of the path and not-path? ... the purification of knowledge and vision of the way? ... ‘Is it, friend, the purification of knowledge and vision that is unattached liberation?’ you say, ‘No, friend.’ When asked, ‘Is it then, friend, unattached liberation apart from these qualities?’ you say, ‘No, friend.’ How then, friend, is the meaning of this statement to be understood? 258. If, friend, the Blessed One were to declare the purification of virtue as unattached liberation, he would declare as unattached liberation that which is still attached. If, friend, the Blessed One were to declare the purification of mind as unattached liberation, he would declare as unattached liberation that which is still attached. If, friend, the Blessed One were to declare the purification of view as unattached liberation, he would declare as unattached liberation that which is still attached. If, friend, the Blessed One were to declare the purification of overcoming doubt as unattached liberation, he would declare as unattached liberation that which is still attached. If, friend, the Blessed One were to declare the purification of knowledge and vision of the path and not-path... or if the Blessed One were to declare unclinging final Nibbāna, he would declare unclinging final Nibbāna to be with clinging. If, friends, the Blessed One were to declare unclinging final Nibbāna to be the purity of knowledge and vision of the path, he would declare unclinging final Nibbāna to be with clinging. If, friends, the Blessed One were to declare unclinging final Nibbāna to be the purity of knowledge and vision, he would declare unclinging final Nibbāna to be with clinging. If, friends, unclinging final Nibbāna were to exist apart from these qualities, then an ordinary person would attain final Nibbāna. For an ordinary person, friends, is apart from these qualities. Therefore, friends, I will make you a simile; for by a simile, some wise people understand the meaning of what is said. 259. Just as, friends, if King Pasenadi of Kosala, residing in Sāvatthī, were to have some urgent business arise in Sāketa. Between Sāvatthī and Sāketa, seven relay chariots would be arranged for him. Then, friends, King Pasenadi of Kosala, departing from Sāvatthī, from the inner palace gate, would mount the first relay chariot. By the first relay chariot, he would reach the second relay chariot. He would dismiss the first relay chariot and mount the second relay chariot. By the second relay chariot, he would reach the third relay chariot. He would dismiss the second relay chariot and mount the third relay chariot. By the third relay chariot, he would reach the fourth relay chariot. He would dismiss the third relay chariot and mount the fourth relay chariot. By the fourth relay chariot, he would reach the fifth relay chariot. He would dismiss the fourth relay chariot and mount the fifth relay chariot. By the fifth relay chariot, he would reach the sixth relay chariot. He would dismiss the fifth relay chariot and mount the sixth relay chariot. By the sixth relay chariot,