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Saṁyutta Nikāya 55.6 Linked Discourses 55.6
1. Veḷudvāravagga 1. At Bamboo Gate
Thapatisutta The Chamberlains
Sāvatthinidānaṁ. At Sāvatthī.
Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṁ karonti: At that time several mendicants were making a robe for the Buddha, thinking that
“niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī”ti. when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
Tena kho pana samayena isidattapurāṇā thapatayo sādhuke paṭivasanti kenacideva karaṇīyena. Now at that time the chamberlains Isidatta and Purāṇa were residing in Sādhuka on some business. Rod Bucknell, my friend and co-founder of SuttaCentral, sent me this note (edited for clarity): The commentary says they “were staying in their own tributary village named Sādhuka”. On the Chinese side, taken as a translation, 鹿徑澤 would be “Deer path swamp”, which could well be the name of a village. Taken as a transcription, lu-jing-ze, it certainly doesn’t ring any bell. As to why the two chamberlains were there, SA 860 says: 修治田業, “to manage/oversee the farming”. It also mentions that they are brothers. The rest is as in the Pali, including details of how they attend on the king’s two wives when they go out (riding on an elephant), and the Buddha’s message about the benefits of renunciation versus the dustiness of the household life. Putting all this together, I think one can infer this: The brothers Isidatta and Purāṇa serve as chamberlains in Pasenadi’s court. They have been given the farming village Sādhuka as a feifdom, and they occasionally visit it to check out the farming activity here, which provides them with a second source of income. This is why they happen to be in such an insignificant little place at the time represented in the sutta. (Sādhuka is apparently only two or three days’ walk from Sāvatthī, in contrast to Sāketa, which is seven chariot-rides away, according to MN 24).
Assosuṁ kho isidattapurāṇā thapatayo: They heard about this.
“sambahulā kira bhikkhū bhagavato cīvarakammaṁ karonti:
‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī’”ti.
Atha kho isidattapurāṇā thapatayo magge purisaṁ ṭhapesuṁ: So they posted someone on the road, saying:
“yadā tvaṁ, ambho purisa, passeyyāsi bhagavantaṁ āgacchantaṁ arahantaṁ sammāsambuddhaṁ, atha amhākaṁ āroceyyāsī”ti. “My man, let us know when you see the Blessed One coming, the perfected one, the fully awakened Buddha.”
Dvīhatīhaṁ ṭhito kho so puriso addasa bhagavantaṁ dūratova āgacchantaṁ. And that person stood there for two or three days before they saw the Buddha coming off in the distance.
Disvāna yena isidattapurāṇā thapatayo tenupasaṅkami; upasaṅkamitvā isidattapurāṇe thapatayo etadavoca: When they saw him, they went to the chamberlains and said:
“ayaṁ so, bhante, bhagavā āgacchati arahaṁ sammāsambuddho. “Sirs, the Blessed One, the perfected one, the fully awakened Buddha is coming.
Yassadāni kālaṁ maññathā”ti. Please come at your convenience.”
Atha kho isidattapurāṇā thapatayo yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā bhagavantaṁ piṭṭhito piṭṭhito anubandhiṁsu. Then the chamberlains went up to the Buddha, bowed, and followed behind him.
Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. And then the Buddha left the road, went to the root of a certain tree, and sat down on the seat spread out.
Isidattapurāṇā thapatayo bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. The chamberlains Isidatta and Purāṇa bowed, sat down to one side,
Ekamantaṁ nisinnā kho te isidattapurāṇā thapatayo bhagavantaṁ etadavocuṁ: and said to the Buddha:
“Yadā mayaṁ, bhante, bhagavantaṁ suṇāma: “Sir, when we hear that
‘sāvatthiyā kosalesu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: you will be setting out from Sāvatthī to wander in the Kosalan lands, we’re sad and upset, thinking that
‘dūre no bhagavā bhavissatī’ti. you will be far from us.
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: And when we hear that
‘sāvatthiyā kosalesu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: you are setting out from Sāvatthī to wander in the Kosalan lands, we’re sad and upset, thinking that
‘dūre no bhagavā’ti. you are far from us.
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: And when we hear that
‘kosalehi mallesu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: you will be setting out from the Kosalan lands to wander in the Mallian lands, we’re sad and upset, thinking that
‘dūre no bhagavā bhavissatī’ti. you will be far from us.
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: And when we hear that
‘kosalehi mallesu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: you are setting out from the Kosalan lands to wander in the Mallian lands, we’re sad and upset, thinking that
‘dūre no bhagavā’ti. you are far from us.
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: And when we hear that
‘mallehi vajjīsu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: you will be setting out from the Mallian lands to wander in the Vajjian lands …
‘dūre no bhagavā bhavissatī’ti.
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma:
‘mallehi vajjīsu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ:
‘dūre no bhagavā’ti.
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma:
‘vajjīhi kāsīsu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: you will be setting out from the Vajjian lands to wander in the Kāsian lands …
‘dūre no bhagavā bhavissatī’ti.
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma:
‘vajjīhi kāsīsu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ:
‘dūre no bhagavā’ti.
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma:
‘kāsīhi māgadhe cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ: you will be setting out from the Kāsian lands to wander in the Magadhan lands … Māgadhesu is preferable.
‘dūre no bhagavā bhavissatī’ti.
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma:
‘kāsīhi māgadhe cārikaṁ pakkanto’ti, hoti anappakā no tasmiṁ samaye anattamanatā hoti anappakaṁ domanassaṁ: you are setting out from the Kāsian lands to wander in the Magadhan lands, we’re sad and upset, thinking that
‘dūre no bhagavā’ti. you are far from us.
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: But when we hear that
‘māgadhehi kāsīsu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: you will be setting out from the Magadhan lands to wander in the Kāsian lands, we’re happy and joyful, thinking that
‘āsanne no bhagavā bhavissatī’ti. you will be near to us.
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: And when we hear that
‘māgadhehi kāsīsu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: you are setting out from the Magadhan lands to wander in the Kāsian lands …
‘āsanne no bhagavā’ti.
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma:
‘kāsīhi vajjīsu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: you will be setting out from the Kāsian lands to wander in the Vajjian lands …
‘āsanne no bhagavā bhavissatī’ti.
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma:
‘kāsīhi vajjīsu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ:
‘āsanne no bhagavā’ti.
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma:
‘vajjīhi mallesu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: you will be setting out from the Vajjian lands to wander in the Mallian lands …
‘āsanne no bhagavā bhavissatī’ti.
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma:
‘vajjīhi mallesu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ:
‘āsanne no bhagavā’ti.
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma:
‘mallehi kosale cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: you will be setting out from the Mallian lands to wander in the Kosalan lands … Text shifts, apparently in error, to locative singular for kosale, with several variants.
‘āsanne no bhagavā bhavissatī’ti.
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma:
‘mallehi kosale cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ:
‘āsanne no bhagavā’ti.
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma:
‘kosalehi sāvatthiṁ cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ: you will be setting out in the Kosalan lands to wander to Sāvatthī, we’re happy and joyful, thinking that Read kosalesu, as Savatthi is in Kosala. Note that text’s kosalehi (“from the land of the Kosalans”) is Magadhan locative plural (AN 4.67:5.1), so perhaps this is a source of confusion.
‘āsanne no bhagavā bhavissatī’ti. you will be near to us.
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇāma: And when we hear that
‘sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme’ti, hoti anappakā no tasmiṁ samaye attamanatā hoti anappakaṁ somanassaṁ: you are staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery we have no little happiness and joy, thinking that
‘āsanne no bhagavā’”ti. you are near to us.”
“Tasmātiha, thapatayo, sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. “Well then, chamberlains, life at home is cramped and dirty, life gone forth is wide open.
Alañca pana vo, thapatayo, appamādāyā”ti. Just this much is enough for diligence.”
“Atthi kho no, bhante, etamhā sambādhā añño sambādho sambādhataro ceva sambādhasaṅkhātataro cā”ti. “Sir, for us there is something that’s even more cramped than that, and is considered as such.”
“Katamo pana vo, thapatayo, etamhā sambādhā añño sambādho sambādhataro ceva sambādhasaṅkhātataro cā”ti? “What is that?”
“Idha mayaṁ, bhante, yadā rājā pasenadi kosalo uyyānabhūmiṁ niyyātukāmo hoti, ye te rañño pasenadissa kosalassa nāgā opavayhā te kappetvā, yā tā rañño pasenadissa kosalassa pajāpatiyo piyā manāpā tā ekaṁ purato ekaṁ pacchato nisīdāpema. “Sir, it’s when King Pasenadi of Kosala wants to go and visit a park. We have to harness and prepare his royal elephants. Then we have to seat his dear and beloved wives on the elephants, one in front of us, and one behind. This passage gives us an idea of the duties of the thapati (“chamberlain”). Śatapatha Brāhmaṇa 5.4.4.17–18 tells us that royal authority goes from the king, to the king’s brother, to the thapati, to the village head. Similarly, Atharva Veda 2.32.4a and 5.23.11a mention the thapati directly after the king. The current passage shows they were trusted with the most intimate and sensitive duties of the court. Elsewhere we learn that they shared the meal and carriage with the king, accompanying him on military campaigns (MN 89:18.1), while the current sutta shows them engaged in governing the provinces. Thus the thapati was the highest non-royal official in the court, entrusted with governing, advising, and security of the household.
Tāsaṁ kho pana, bhante, bhaginīnaṁ evarūpo gandho hoti, seyyathāpi nāma gandhakaraṇḍakassa tāvadeva vivariyamānassa, yathā taṁ rājakaññānaṁ gandhena vibhūsitānaṁ. Those sisters smell like a freshly opened perfume box; that’s how the royal ladies smell with makeup on. The “sisters” are queens Somā and Sakulā (MN 90:3.1).
Tāsaṁ kho pana, bhante, bhaginīnaṁ evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā, yathā taṁ rājakaññānaṁ sukhedhitānaṁ. The touch of those sisters is like a tuft of cotton-wool or kapok; that’s how pampered the royal ladies are.
Tasmiṁ kho pana, bhante, samaye nāgopi rakkhitabbo hoti, tāpi bhaginiyo rakkhitabbā honti, attāpi rakkhitabbo hoti. Now at that time we must look after the elephants, the sisters, and ourselves.
Na kho pana mayaṁ, bhante, abhijānāma tāsu bhaginīsu pāpakaṁ cittaṁ uppādetā. But we don’t recall having a bad thought regarding those sisters.
Ayaṁ kho no, bhante, etamhā sambādhā añño sambādho sambādhataro ceva sambādhasaṅkhātataro cā”ti. This is that thing that’s even more cramped than that, and is considered as such.”
“Tasmātiha, thapatayo, sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. “Well then, chamberlains, life at home is cramped and dirty, life gone forth is wide open.
Alañca pana vo, thapatayo, appamādāya. Just this much is enough for diligence.
Catūhi kho, thapatayo, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. A noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.
Katamehi catūhi? What four?
Idha, thapatayo, ariyasāvako buddhe aveccappasādena samannāgato hoti—It’s when a noble disciple has experiential confidence in the Buddha …
itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti.
Dhamme …pe… the teaching …
saṅghe …pe… the Saṅgha …
vigatamalamaccherena cetasā ajjhāgāraṁ vasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato. They live at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. Here ethics is replaced by generosity as the fourth factor.
Imehi kho, thapatayo, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.
Tumhe kho, thapatayo, buddhe aveccappasādena samannāgatā—And you have experiential confidence in the Buddha … Isidatta and Purāṇa were not only trusted members of Pasenadi’s retinue (MN 89:18.1), they were, according to this passage, at least stream-enterers (see too AN 6.120–139:1.12). They died as once-returners (AN 6.44:2.3, AN 10.75:2.2).
itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti.
Dhamme …pe… the teaching …
saṅghe …pe… the Saṅgha …
yaṁ kho pana kiñci kule deyyadhammaṁ sabbaṁ taṁ appaṭivibhattaṁ sīlavantehi kalyāṇadhammehi. And whatever there is in your family that’s available to give, you share it all with those who are ethical, of good character.
Taṁ kiṁ maññatha, thapatayo, What do you think, chamberlains?
katividhā te kosalesu manussā ye tumhākaṁ samasamā, yadidaṁ—How many people among the Kosalans are your equal
dānasaṁvibhāge”ti? when it comes to giving and sharing?”
“Lābhā no, bhante, suladdhaṁ no, bhante. “We’re fortunate, sir, so very fortunate,
Yesaṁ no bhagavā evaṁ pajānātī”ti. in that the Buddha understands us like this.”
Chaṭṭhaṁ.