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7. Chattapāṇiupāsakavatthu4.7 The Story about the Lay Disciple Chattapāṇi
Yathāpi ruciraṃ pupphanti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto chattapāṇiupāsakaṃ ārabbha kathesi.“Just like a beautiful flower,” this Dhamma teaching was given by the Teacher while he was in residence at Sāvatthī with reference to the lay disciple Chattapāṇi (Umbrella-Holder).{1.380} marks page 380 of volume 1 of the Pāli Text Society Pāli text.
Sāvatthiyañhi chattapāṇi nāma upāsako tipiṭakadharo anāgāmī. So pātova uposathiko hutvā satthu upaṭṭhānaṃ agamāsi.For at Sāvatthī lived a lay disciple named Chattapāṇi, versed in the Three Baskets, who was a Non-returner. Early one morning, while keeping the Observance Day, he went to pay his respects to the Teacher.
Anāgāmiariyasāvakānañhi samādānavasena uposathakammaṃ nāma natthi, maggeneva tesaṃ brahmacariyañca ekabhattikañca āgataṃ.For noble Non-returners, there is no Observance Day practice to undertake separately. Such persons, solely by virtue of the path, lead the holy life and eat but one meal a day.[29.57] marks page 57 of volume 29 of the Harvard Oriental Series English translation. Non-returners do not need to take the observance precepts as a separate undertaking; the original translation described a “previous undertaking.”
Tenevāha – “ghaṭikāro kho, mahārāja, kumbhakāro ekabhattiko brahmacārī sīlavā kalyāṇadhammo”ti (ma. ni. 2.288). Evaṃ anāgāmino pakatiyāva ekabhattikā ca brahmacārino ca honti.Therefore said the Fortunate One: “Great king, Ghaṭīkāra the potter eats but one meal a day, leads the holy life, is virtuous and upright.” Thus, as a matter of course, those who are Non-returners eat but one meal a day and lead the holy life.
Sopi tatheva uposathiko hutvā satthāraṃ upasaṅkamitvā vanditvā dhammakathaṃ suṇanto nisīdi.Chattapāṇi also, thus keeping the Observance Day, approached the Teacher, worshipped him, and sat down and listened to the Dhamma.
Tasmiṃ samaye rājā pasenadi kosalo satthu upaṭṭhānaṃ agamāsi.Now at this time King Pasenadi Kosala also came to pay his respects to the Teacher.
Chattapāṇi upāsako taṃ āgacchantaṃ disvā “uṭṭhātabbaṃ nu kho, no”ti cintetvā – “ahaṃ aggarājassa santike nisinno,When Chattapāṇi saw him coming, he reflected: “Shall I rise to meet him or not?” He came to the following conclusion: “Since I am seated in the presence of the king of kings,{1.381} marks page 381 of volume 1 of the Pāli Text Society Pāli text.
tassa me padesarājānaṃ disvā uṭṭhātuṃ na yuttaṃ,I am not called upon to rise on seeing the king of one of his provinces.
rājā kho pana me anuṭṭhahantassa kujjhissati, etasmiṃ kujjhantepi neva uṭṭhahissāmi. Rājānaṃ disvā uṭṭhahantena hi rājā garukato hoti, no satthā, tasmā neva uṭṭhahissāmī”ti na uṭṭhahi.Even if he becomes angry, I will not rise. For if I rise on seeing the king, the king will be honored, and not the Teacher. Therefore I will not rise.” Therefore Chattapāṇi did not rise.
Paṇḍitapurisā nāma garutarānaṃ santike nisīditvā anuṭṭhahantaṃ disvā na kujjhanti.Wise men never become angry when they see a man remain seated, instead of rising, in the presence of those of higher rank.
Rājā pana taṃ anuṭṭhahantaṃ disvā kupitamānaso satthāraṃ vanditvā ekamantaṃ nisīdi. Satthā kupitabhāvaṃ ñatvā,But when King Pasenadi saw that Chattapāṇi did not rise, his heart was filled with anger. However, he worshipped the Teacher and sat down respectfully on one side. The Teacher,Atthānatthakusalo means knowing what is beneficial and harmful. The original translation said Chattapāṇi was content in prosperity and adversity.
“mahārāja, ayaṃ chattapāṇi upāsako paṇḍito diṭṭhadhammo tipiṭakadharo atthānatthakusalo”ti upāsakassa guṇaṃ kathesi.observing that he was angry, said to him: “Great king, this lay disciple Chattapāṇi is a wise man, knows the Dhamma, is versed in the Three Baskets, knows what is beneficial and harmful.”
Rañño tassa guṇakathaṃ suṇantasseva cittaṃ mudukaṃ jātaṃ.Thus did the Teacher extol the lay disciple’s good qualities. Even as the king listened to the Teacher’s praise of the lay disciple, his heart softened.
Athekadivasaṃ rājā uparipāsāde ṭhito chattapāṇiṃ upāsakaṃ katabhattakiccaṃ chattamādāya upāhanamāruyha rājaṅgaṇena gacchantaṃ disvā pakkosāpesi.Now one day after breakfast, as the king stood on the upper floor of his palace, he saw the lay disciple Chattapāṇi pass through the courtyard of the royal palace with a parasol in his hand and sandals on his feet.
So chattupāhanaṃ apanetvā rājānamupasaṅkamitvā vanditvā ekamantaṃ aṭṭhāsi. Atha naṃ rājā āha – “bho upāsaka,Straightaway he caused him to be summoned before him. Chattapāṇi laid aside his parasol and sandals, approached the king, worshipped him, and took his stand respectfully on one side.
kinte chattupāhanaṃ apanīta”nti. “‘Rājā pakkosatī’ti sutvā apanetvā āgatomhī”ti. “Ajja amhākaṃ rājabhāvo tumhehi ñāto bhavissatī”ti.The king said to Chattapāṇi: “Lay disciple, why did you lay aside your parasol and sandals?” – “When I heard the words: ‘The king summons you,’ I laid aside my parasol and sandals before coming into your presence.”
“Sadāpi mayaṃ, deva, tumhākaṃ rājabhāvaṃ jānāmā”ti. “Yadi evaṃ kasmā purimadivase satthu santike nisinno maṃ disvā na uṭṭhahī”ti? “Mahārāja,– “Evidently, then, you have today learned that I am king.” – “I always knew that you were king.” – “If that be true, then why was it that the other day, when you were seated in the presence of the Teacher and saw me, you did not rise?”[29.58] marks page 58 of volume 29 of the Harvard Oriental Series English translation.
ahaṃ aggarājassa santike nisinno, padesarājānaṃ disvā uṭṭhahanto satthari agāravaṃ pavedeyyaṃ, tasmā na uṭṭhahi”nti.– “Great king, had I, seated in the presence of the king of kings, risen on seeing a king of one of his provinces, I should have shown disrespect for the Teacher. Therefore did I not rise.”
“Hotu, bho, tiṭṭhatetaṃ”. “Tumhe kira diṭṭhadhammikasamparāyikānaṃ atthānatthānaṃ kusalā tipiṭakadharā amhākaṃ antepure dhammaṃ vācethā”ti. “Na sakkomi, devā”ti.“Very well, let bygones be bygones. I am told that you are well versed in what is beneficial and harmful in the present world and the world to come; that you are versed in the Three Baskets. Recite the Dhamma in our women’s quarters.”{1.382} marks page 382 of volume 1 of the Pāli Text Society Pāli text. The Pāli describes knowledge of what benefits and harms people in this life and the next; the original translation mentioned only “matters.”
“Kiṃ kāraṇā”ti? “Rājagehaṃ nāma mahāsāvajjaṃ, duyuttasuyuttakāni garukānettha, devā”ti. “Mā evaṃ vadetha,– “I cannot, your majesty.” – “Why not?” – “A king’s house is subject to severe censure. Improper and proper alike are grave matters in this case, your majesty.”
‘purimadivase maṃ disvā na uṭṭhitomhī’ti mā kukkuccaṃ karothā”ti. “Deva,– “Say not so. The other day, when you saw me, you saw fit not to rise. Do not be troubled by your not rising.”The king tells Chattapāṇi not to be troubled by his failure to rise; the original translation made this “Do not add insult to injury.”
gihīnaṃ vicaraṇaṭṭhānaṃ nāma mahāsāvajjaṃ, ekaṃ pabbajitaṃ pakkosāpetvā dhammaṃ vācāpethā”ti.– “Your majesty, a place where householders come and go is subject to severe censure. Send for someone who is a bhikkhu and ask him to recite the Dhamma.”The Pāli calls a place where householders come and go subject to censure. The original translation described householders performing the functions of bhikkhus.
Rājā “sādhu, bho, gacchatha tumhe”ti taṃ uyyojetvā satthu santikaṃ gantvā satthāraṃ yāci, “bhante, mallikā ca devī vāsabhakhattiyā ca dhammaṃ pariyāpuṇissāmāti vadanti,The king dismissed him, saying: “Very well, sir, you may go.” Having so done, he went to the Teacher and made the following request: “Venerable Sir, my consorts Mallikā and Vāsabhā Khattiyā say: ‘We desire to master the Dhamma.’The king went to the Teacher himself, who replied to him; the original translation described sending a messenger and receiving a reply.
pañcahi bhikkhusatehi saddhiṃ nibaddhaṃ mama gehaṃ gantvā tāsaṃ dhammaṃ uddisathā”ti. “Buddhānaṃ nibaddhaṃ ekaṭṭhānagamanaṃ nāma natthi, mahārājā”ti.Therefore pray come to my house regularly with five hundred bhikkhus and teach the Dhamma to them.” The Teacher replied: “Great king, it is impossible for the Buddhas to go regularly to any one place.”
“Tena hi, bhante, aññaṃ ekaṃ bhikkhuṃ dethā”ti. Satthā ānandattherassa bhāramakāsi. Thero nibaddhaṃ gantvā tāsaṃ uddesaṃ uddisati.– “In that case, venerable Sir, send some bhikkhu.” The Teacher assigned the duty to the Elder Ānanda. And the elder came regularly and recited to those queens.
Tāsu mallikā sakkaccaṃ gahetvā sajjhāyitvā uddesaṃ paṭicchāpesi. Vāsabhakhattiyā pana neva sakkaccaṃ gaṇhāti, na sajjhāyati, na uddesaṃ paṭicchāpetuṃ sakkoti.Of the two queens, Mallikā learned thoroughly, rehearsed faithfully, and could recite the lesson back. But Vāsabhā Khattiyā did not learn thoroughly, nor did she rehearse faithfully, nor was she able to recite the lesson back.Mallikā could recite her lesson back, whereas Vāsabhā Khattiyā could not. The original translation described heeding or understanding the instruction instead.
Athekadivasaṃ satthā theraṃ pucchi – “kimānanda, upāsikā dhammaṃ pariyāpuṇantī”ti? “Āma, bhante”ti. “Kā sakkaccaṃ gaṇhātī”ti? “Mallikā, bhante,One day the Teacher asked the Elder Ānanda: “Ānanda, are your female lay disciples mastering the Dhamma?” – “Yes, venerable Sir.” – “Which one learns thoroughly?” – “Venerable Sir,Ānanda speaks of reciting the lesson back, not merely understanding it as in the original translation.
sakkaccaṃ gaṇhāti, sakkaccaṃ sajjhāyati, sakkaccaṃ uddesaṃ paṭicchāpetuṃ sakkoti. Tumhākaṃ pana ñātidhītā neva sakkaccaṃ gaṇhāti, na sajjhāyati, na uddesaṃ paṭicchāpetuṃ sakkotī”ti.Mallikā learns thoroughly, rehearses faithfully, and can recite the lesson back. But your kinswoman does not learn thoroughly, nor does she rehearse faithfully, nor can she recite the lesson back.”
Satthā therassa vacanaṃ sutvā, “ānanda, mayā kathitadhammo nāma sakkaccamasuṇantassa aggaṇhantassa asajjhāyantassa adesentassa vaṇṇasampannaṃ agandhakapupphaṃ viya aphalo hoti,When the Teacher heard the elder’s reply, he said: “Ānanda, as for the Dhamma I have taught, to one who does not attentively hear, learn, rehearse, or teach it, it is profitless, like a flower that possesses color but lacks perfume. But to one who attentively hears,The Pāli contrasts attentive hearing, learning, rehearsal, and teaching with neglect of those activities. The original translation used “faithful” for sakkaccaṃ. {1.383} marks page 383 of volume 1 of the Pāli Text Society Pāli text.
sakkaccaṃ pana savanādīni karontassa mahapphalo hoti mahānisaṃso”ti vatvā imā dve gāthā abhāsi –learns, rehearses and teaches the Dhamma, it returns abundant fruit and manifold blessings.” So saying, he pronounced the following verses:[29.59] marks page 59 of volume 29 of the Harvard Oriental Series English translation.
51. “Yathāpi ruciraṃ pupphaṃ, vaṇṇavantaṃ agandhakaṃ; Evaṃ subhāsitā vācā, aphalā hoti akubbato.Just like a beautiful flower, which has colour, but lacks fragrance, so are well-spoken words fruitless for the one who acts not on them.
52. “Yathāpi ruciraṃ pupphaṃ, vaṇṇavantaṃ sagandhakaṃ; Evaṃ subhāsitā vācā, saphalā hoti kubbato”ti.Just like a beautiful flower, which has both colour and fragrance, so are well-spoken words fruitful for the one who acts on them.{1.384} marks page 384 of volume 1 of the Pāli Text Society Pāli text. Kubbato means one who acts; the original translation said “will act.” The local Pāli commentary explains both flower similes after the verses; that explanation is untranslated in the original translation.
Tattha ruciranti sobhanaṃ. Vaṇṇavantanti vaṇṇasaṇṭhānasampannaṃ, agandhakanti gandhavirahitaṃ pālibhaddakagirikaṇṇikajayasumanādibhedaṃ.
Evaṃ subhāsitā vācāti subhāsitā vācā nāma tepiṭakaṃ buddhavacanaṃ. Taṃ vaṇṇasaṇṭhānasampannaṃ agandhakapupphasadisaṃ. Yathā pana agandhakapupphaṃ yo naṃ dhāreti,
tassa sarīre gandhaṃ na pharati, evaṃ etampi yo naṃ sakkaccaṃ savanādīhi na samācarati, tassa sakkaccaṃ asamācarantassa yaṃ tattha kattabbaṃ,
taṃ akubbato sutagandhañca vācāgandhañca paṭipattigandhañca na āvahati aphalā hoti. Tena vuttaṃ – “evaṃ subhāsitā vācā, aphalā hoti akubbato”ti. Sagandhakanti campakanīluppalādibhedaṃ.
Evanti yathā taṃ pupphaṃ dhārentassa sarīre gandho pharati, evaṃ tepiṭakabuddhavacanasaṅkhātā subhāsitā vācāpi. Kubbatoti yo sakkaccaṃ savanādīhi tattha kattabbaṃ karoti,
sā assa puggalassa saphalā hoti, sutagandhavācāgandhapaṭipattigandhānaṃ āvahanato mahapphalā hoti, mahānisaṃsāti attho.
Desanāvasāne bahū sotāpattiphalādīni pattā. Desanā mahājanassa sātthikā jātāti.At the end of the teaching many attained the fruition of Stream-entry and so on, and benefit arose for many people from the teaching.
Chattapāṇiupāsakavatthu sattamaṃ.