9. The Seven Chariots （九）七车经（初一日诵）

I have heard thus:

Once, the Buddha was staying in the Bamboo Grove Monastery in Rājagṛha, together with a great assembly of bhikṣus, while the Venerable Pūrṇa Maitrāyaniputra was also staying for the summer retreat in his hometown. At that time, the bhikṣus in his hometown, having completed the summer retreat and three months, repaired their robes, put on their robes, took their bowls, left their hometown, and went to Rājagṛha. Traveling along the way, they arrived at Rājagṛha and stayed at the Bamboo Grove Monastery.

At that time, the bhikṣus from his hometown went to where the World-Honored One was, bowed their heads at his feet, and sat to one side.

The World-Honored One asked, "Bhikṣus, where have you come from? Where did you spend the summer retreat?"

The bhikṣus from his hometown said, "World-Honored One! We have come from our hometown and spent the summer retreat in our hometown."

The World-Honored One asked, "Among the bhikṣus in your hometown, which bhikṣu is praised by the other bhikṣus for having few desires and being content himself, and for praising those with few desires and contentment; for being secluded himself, and praising seclusion; for being diligent himself, and praising diligence; for having right mindfulness himself, and praising right mindfulness; for having one-pointedness of mind himself, and praising one-pointedness of mind; for having wisdom himself, and praising wisdom; for having exhausted the taints himself, and praising the exhaustion of the taints; for inspiring others with yearning and bringing about joy himself, and praising inspiring others with yearning and bringing about joy?"

The bhikṣus from his hometown said, "World-Honored One! Venerable Mahāmaudgalyāyana is praised by the other bhikṣus in our hometown for having few desires and being content himself, and for praising those with few desires and contentment; for being secluded himself, and praising seclusion; for being diligent himself, and praising diligence; for having right mindfulness himself, and praising right mindfulness; for having one-pointedness of mind himself, and praising one-pointedness of mind; for having wisdom himself, and praising wisdom; for having exhausted the taints himself, and praising the exhaustion of the taints; for inspiring others with yearning and bringing about joy himself, and praising inspiring others with yearning and bringing about joy."

At that time, Venerable Sāriputta was sitting in the assembly. Venerable Sāriputta thought, "The World-Honored One is asking the bhikṣus from his hometown about this matter. The bhikṣus from his hometown are greatly praising Venerable Mahāmaudgalyāyana for having few desires and being content himself, and for praising those with few desires and contentment; for being secluded himself, and praising seclusion; for being diligent himself, and praising diligence; for having right mindfulness himself, and praising right mindfulness; for having one-pointedness of mind himself, and praising one-pointedness of mind; for having wisdom himself, and praising wisdom; for having exhausted the taints himself, and praising the exhaustion of the taints; for inspiring others with yearning and bringing about joy himself, and praising inspiring others with yearning and bringing about joy."

Venerable Sāriputta further thought, "When will I be able to gather with Venerable Mahāmaudgalyāyana to ask him about the meaning of few things, and perhaps he will listen to my questions."

At that time, the World-Honored One, having completed the summer retreat in Rājagṛha, after three months, having repaired his robes, took up his robe and bowl and left Rājagṛha, heading for Śrāvastī. Traveling along, he arrived at Śrāvastī and stayed at Jetavana Anāthapiṇḍada-ārāma. Venerable Sāriputta and the bhikṣus from his hometown stayed in Rājagṛha for a few days, took up their robes and bowls, and headed for Śrāvastī. Traveling along, they arrived at Śrāvastī and stayed together at Jetavana Anāthapiṇḍada-ārāma.

At that time, Venerable Mahāmaudgalyāyana, having completed the summer retreat in his hometown, after three months, having repaired his robes, took up his robe and bowl and left his hometown, heading for Śrāvastī. Traveling along, he arrived at Śrāvastī and also stayed at Jetavana Anāthapiṇḍada-ārāma. Venerable Mahāmaudgalyāyana went to where the World-Honored One was, bowed his head at the Buddha's feet, and sat down to one side.

At that time, Venerable Sāriputta asked other bhikṣus, "Venerable ones, who is Venerable Mahāmaudgalyāyana?"

The bhikṣus said to Venerable Sāriputta, "Yes, Venerable One, he is the one sitting in front of the Tathāgata, fair and prominent-nosed, like a parrot's beak."

At that time, Venerable Sāriputta, having seen Mahāmaudgalyāyana's appearance, remembered it well.

Venerable Mahāmaudgalyāyana, having passed the night, at dawn, put on his robe, took his bowl, entered Śrāvastī to beg for food, finished eating in the middle of the day, returned, put away his robe and bowl, washed his hands and feet, put his sitting mat on his shoulder, and went to the place for walking meditation in the Andha forest. Venerable Sāriputta, having passed the night, at dawn, put on his robe, took his bowl, entered Śrāvastī to beg for food, finished eating in the middle of the day, returned, put away his robe and bowl, washed his hands and feet, put his sitting mat on his shoulder, and went to the place for walking meditation in the Andha forest.

Venerable Mahāmaudgalyāyana, having arrived at the Andha forest, spread out his sitting mat under a tree and sat cross-legged. Venerable Sāriputta also went to the Andha forest, not far from Mahāmaudgalyāyana, spread out his sitting mat under a tree and sat cross-legged.

Venerable Sāriputta, having risen from his cross-legged sitting in the afternoon, went to where Venerable Mahāmaudgalyāyana was, exchanged greetings with him, and then sat to one side. He asked Venerable Mahāmaudgalyāyana, "Virtuous one! Do you practice the holy life under the śramaṇa Gautama?"

He replied, "Yes."

"How is it? Virtuous one! Do you practice the holy life under the śramaṇa Gautama because of the purity of precepts?"

He replied, "No."

"Is it because of the purity of mind, the purity of view, the purity of the cover of doubt, the purity of the knowledge and vision of what is and is not the path, the purity of the knowledge and vision of the path, and the purity of the knowledge and vision of the path's elimination that you practice the holy life under the śramaṇa Gautama?"

He replied, "No."

He further asked, "I asked the virtuous one before, 'Do you practice the holy life under the śramaṇa Gautama?' You said 'yes'. Now I ask the virtuous one, 'Is it because of the purity of precepts that you practice the holy life under the śramaṇa Gautama?' You said 'no'. Is it because of the purity of mind, the purity of view, the purity of the cover of doubt, the purity of the knowledge and vision of what is and is not the path, the purity of the knowledge and vision of the path, and the purity of the knowledge and vision of the path's elimination that you practice the holy life under the śramaṇa Gautama?' You said 'no'. Then for what reason do you practice the holy life under the śramaṇa Gautama?"

He replied, "Virtuous one! It is because of the nirvāṇa without remainder."

He further asked, "How is it, virtuous one! Is it because of the purity of precepts that the śramaṇa Gautama establishes the nirvāṇa without remainder?"

He replied, "No."

"Is it because of the purity of mind, the purity of view, the purity of the cover of doubt, the purity of the knowledge and vision of what is and is not the path, the purity of the knowledge and vision of the path, and the purity of the knowledge and vision of the path's elimination that the śramaṇa Gautama establishes the nirvāṇa without remainder?"

He replied, "No."

He further asked, "I asked you before, why did you say that the śramaṇa Gautama establishes the nirvāṇa without remainder because of the purity of morality? You said no. Because of the purity of mind, the purity of view, the purity of the cover of doubt, the purity of the knowledge and vision of what is and is not the path, the purity of the knowledge and vision of the path, and the purity of the knowledge and vision of the path's elimination, the śramaṇa Gautama establishes the nirvāṇa without remainder? You said no. What is the meaning of what you said? How can one know?"

He replied, "Virtuous one! If the World-Honored Śramaṇa Gautama establishes the nirvāṇa without remainder because of the purity of morality, then he would be using the term 'without remainder' to refer to something that still has remainder. Because of the purity of mind, the purity of view, the purity of the cover of doubt, the purity of the knowledge and vision of what is and is not the path, the purity of the knowledge and vision of the path, and the purity of the knowledge and vision of the path's elimination, the World-Honored Śramaṇa Gautama establishes the nirvāṇa without remainder, then he would be using the term 'without remainder' to refer to something that still has remainder. Virtuous one! If the World-Honored One establishes the nirvāṇa without remainder apart from these dharmas, then ordinary beings would also attain nirvāṇa, because ordinary beings are also apart from these dharmas. Virtuous one! But it is because of the purity of morality that one attains the purity of mind, because of the purity of mind that one attains the purity of view, because of the purity of view that one attains the purity of the cover of doubt, because of the purity of the cover of doubt that one attains the purity of the knowledge and vision of what is and is not the path, because of the purity of the knowledge and vision of what is and is not the path that one attains the purity of the knowledge and vision of the path, because of the purity of the knowledge and vision of the path that one attains the purity of the knowledge and vision of the path's elimination, and because of the purity of the knowledge and vision of the path's elimination that the World-Honored Śramaṇa Gautama establishes the nirvāṇa without remainder.

Virtuous one! Listen again. In the past, King Prasenajit of Kosala had business in the city of Bālikā. He thought, 'By what means can I travel from Śrāvastī to Bālikā in one day?' He further thought, 'I shall now arrange seven chariots between Śrāvastī and Bālikā.' At that time, he traveled from Śrāvastī to Bālikā, arranging seven chariots along the way. Having arranged the seven chariots, he departed from Śrāvastī, reached the first chariot, abandoned the first chariot and rode the second chariot, reached the third chariot, abandoned the second chariot and rode the third chariot, reached the fourth chariot, abandoned the third chariot and rode the fourth chariot, reached the fifth chariot, abandoned the fourth chariot and rode the fifth chariot, reached the sixth chariot, abandoned the fifth chariot and rode the sixth chariot, reached the seventh chariot, rode the seventh chariot, and arrived in Bālikā in one day.

After he had finished his business in Bālikā, surrounded by his ministers, he sat on the royal throne. The ministers said, 'How did the Heavenly King travel from Śrāvastī to Bālikā in one day?' The king said, 'So it was.' 'Did the Heavenly King ride the first chariot from Śrāvastī to Bālikā in one day?' The king said, 'No.' 'Did he ride the second chariot, the third chariot, up to the seventh chariot from Śrāvastī to Bālikā?' The king said, 'No.' Virtuous one! How should the ministers of King Prasenajit of Kosala answer when asked this question?

The king replied to the ministers, 'I had business in Bālikā. I thought, "By what means can I travel from Śrāvastī to Bālikā in one day?" I further thought, "I shall now arrange seven chariots between Śrāvastī and Bālikā." I then traveled from Śrāvastī to Bālikā, arranging seven chariots along the way. Having arranged the seven chariots, I departed from Śrāvastī, reached the first chariot, abandoned the first chariot and rode the second chariot, reached the third chariot, abandoned the second chariot and rode the third chariot, reached the fourth chariot, abandoned the third chariot and rode the fourth chariot, reached the fifth chariot, abandoned the fourth chariot and rode the fifth chariot, reached the sixth chariot, abandoned the fifth chariot and rode the sixth chariot, reached the seventh chariot, rode the seventh chariot, and arrived in Bālikā in one day.

Virtuous one! King Prasenajit of Kosala answered the ministers' questions in this way. Virtuous one! Because of the purity of precepts, one attains the purity of mind. Because of the purity of mind, one attains the purity of view. Because of the purity of view, one attains the purity of doubt and obscuration. Because of the purity of doubt and obscuration, one attains the purity of knowledge and vision of the path and what is not the path. Because of the purity of knowledge and vision of the path and what is not the path, one attains the purity of knowledge and vision of the path and its stages. Because of the purity of knowledge and vision of the path and its stages, one attains the purity of knowledge and vision of the cessation of the path and its stages. Because of the purity of knowledge and vision of the cessation of the path and its stages, the World-Honored One establishes the nirvāṇa without remainder.

Then Venerable Sāriputta asked Venerable Mahācunda, "What is the name of the virtuous one? How are the virtuous ones called?"

Venerable Mahācunda replied, "Virtuous one! I am called 'Full'. My mother's name is 'Compassionate', so the virtuous ones call me 'Mahācunda'."

Venerable Sāriputta praised, "Excellent, excellent! The virtuous Mahācunda is a disciple of the Tathāgata. His wisdom, eloquence, and determination are clear and decisive. He is at ease and fearless, accomplished in self-mastery, and has attained great eloquence. He has attained the banner of immortality and has personally realized and accomplished the state of immortality. Because he is able to answer the profound questions asked of him. The virtuous Mahācunda, the virtuous ones have gained great benefit in being able to meet the virtuous Mahācunda and pay homage to him at any time. I too have gained great benefit in being able to meet him and pay homage to him at any time. The virtuous ones should wear the virtuous Mahācunda on their heads as a crown, for they have gained great benefit. I too have gained great benefit in being able to meet him and pay homage to him at any time."

Venerable Mahācunda asked Venerable Sāriputta, "Virtuous one! What is your name, and how are you called by the virtuous ones?"

Venerable Sāriputta replied, "Virtuous one! My name is Upatiṣya, and my mother is named Śāri, so the virtuous ones call me Śāriputra."

Venerable Mahācunda praised, "I now discuss with the disciples of the World-Honored One and do not know, discuss with the second honored one and do not know, discuss with the Dharma general and do not know, discuss with the one who turns the Dharma wheel and the disciples who turn it and do not know. If I knew Venerable Sāriputta, I would not be able to answer a single sentence, let alone so many profound discussions! Excellent, excellent! Venerable Sāriputta! You are a disciple of the Tathāgata, with wisdom, eloquence, and determination. You are at ease, fearless, accomplished in self-control, attained great eloquence, and obtained the banner of immortality. You have personally realized and accomplished the state of immortality. Venerable Sāriputta! The virtuous ones have gained great benefits, being able to meet Venerable Sāriputta, to visit him from time to time, and to pay homage to him from time to time. I too have gained great benefits, being able to visit him from time to time and pay homage to him from time to time. The virtuous ones should wrap their robes around their heads and wear Venerable Sāriputta on top, for they have gained great benefits. I too have gained great benefits, being able to visit him from time to time and pay homage to him from time to time."

Thus the two virtuous ones praised each other and spoke to each other. Having praised each other, they joyfully accepted it and practiced it. They then rose from their seats and returned to their respective abodes.