Ud 8.6

Pāṭaligāmiyasutta

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena pāṭaligāmo tadavasari. Assosuṁ kho pāṭaligāmiyā upāsakā: “bhagavā kira magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pāṭaligāmaṁ anuppatto”ti. Atha kho pāṭaligāmiyā upāsakā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāṭaligāmiyā upāsakā bhagavantaṁ etadavocuṁ: “adhivāsetu no, bhante, bhagavā āvasathāgāran”ti. Adhivāsesi bhagavā tuṇhībhāvena.

The Layfolk of Pāṭali Village

So I have heard. At one time the Buddha was wandering in the land of the Magadhans together with a large Saṅgha of mendicants when he arrived at the village of Pāṭali. The lay followers of Pāṭali Village heard that he had arrived. So they went to see him, bowed, sat down to one side, and said to him, “Sir, please consent to come to our guest house.” The Buddha consented with silence.

Atha kho pāṭaligāmiyā upāsakā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yenāvasathāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ āvasathāgāraṁ santharitvā āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhāpetvā telappadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho pāṭaligāmiyā upāsakā bhagavantaṁ etadavocuṁ: “sabbasantharisanthataṁ, bhante, āvasathāgāraṁ; āsanāni paññattāni; udakamaṇiko patiṭṭhāpito telappadīpo āropito. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.

Then, knowing that the Buddha had consented, the lay followers of Pāṭali Village rose from their seats, bowed and respectfully circled the Buddha, keeping him on their right. Then they went to the guest house, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying: “Please, sir, come at your convenience.”

Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena āvasathāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā. Pāṭaligāmiyāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā. Atha kho bhagavā pāṭaligāmiye upāsake āmantesi:

In the morning, the Buddha robed up and, taking his bowl and robe, went to the guest house together with the Saṅgha of mendicants. Having washed his feet, he entered the guest house and sat against the central column facing east. The Saṅgha of mendicants also washed their feet, entered the guest house, and sat against the west wall facing east, with the Buddha right in front of them. The lay followers of Pāṭali Village also washed their feet, entered the guest house, and sat against the east wall facing west, with the Buddha right in front of them. Then the Buddha addressed them:

“Pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā. Katame pañca? Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati. Ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.

“Householders, there are these five drawbacks for an unethical person because of their failure in ethics. What five? Firstly, an unethical person loses great wealth on account of negligence. This is the first drawback.

Puna caparaṁ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.

Furthermore, an unethical person gets a bad reputation. This is the second drawback.

Puna caparaṁ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ—avisārado upasaṅkamati maṅkubhūto. Ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.

Furthermore, an unethical person enters any kind of assembly unconfident and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback.

Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti. Ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.

Furthermore, an unethical person feels lost when they die. This is the fourth drawback.

Puna caparaṁ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā. Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.

Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. This is the fifth drawback. These are the five drawbacks for an unethical person because of their failure in ethics.

Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya. Katame pañca? Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati. Ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.

There are these five benefits for an ethical person because of their accomplishment in ethics. What five? Firstly, an ethical person gains great wealth on account of diligence. This is the first benefit.

Puna caparaṁ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. Ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.

Furthermore, an ethical person gets a good reputation. This is the second benefit.

Puna caparaṁ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ—visārado upasaṅkamati amaṅkubhūto. Ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.

Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third benefit.

Puna caparaṁ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṁ karoti. Ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.

Furthermore, an ethical person dies not feeling lost. This is the fourth benefit.

Puna caparaṁ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya. Ime kho, gahapatayo, pañca ānisaṁsā sīlavato sīlasampadāyā”ti.

Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is the fifth benefit. These are the five benefits for an ethical person because of their accomplishment in ethics.”

Atha kho bhagavā pāṭaligāmiye upāsake bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi: “abhikkantā kho, gahapatayo, ratti; yassadāni tumhe kālaṁ maññathā”ti Atha kho pāṭaligāmiyā upāsakā bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. Atha kho bhagavā acirapakkantesu pāṭaligāmiyesu upāsakesu suññāgāraṁ pāvisi.

The Buddha spent much of the night educating, encouraging, firing up, and inspiring the lay followers of Pāṭali Village with a Dhamma talk. Then he sent them off, “The night is getting late, householders. Please go at your convenience.” And then the lay followers of Pāṭali Village approved and agreed with what the Buddha said. They got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right, before leaving. Soon after they left the Buddha entered a private cubicle.

Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya. Tena kho pana samayena sambahulā devatāyo sahassasahasseva pāṭaligāme vatthūni pariggaṇhanti. Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.

Now at that time the Magadhan ministers Sunidha and Vassakāra were building a citadel at Pāṭali Village to keep the Vajjis out. At that time thousands of deities were taking possession of building sites in Pāṭali Village. Illustrious rulers or royal chief ministers inclined to build houses at sites possessed by illustrious deities. Middling rulers or royal chief ministers inclined to build houses at sites possessed by middling deities. Lesser rulers or royal chief ministers inclined to build houses at sites possessed by lesser deities.

Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahassasahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Atha kho bhagavā tassā rattiyā paccūsasamaye paccuṭṭhāya āyasmantaṁ ānandaṁ āmantesi:

With clairvoyance that is purified and superhuman, the Buddha saw those deities taking possession of building sites in Pāṭali Village, and the people building houses in accord with the station of the deities. The Buddha rose at the crack of dawn and addressed Ānanda,

“Ke nu kho, ānanda, pāṭaligāme nagaraṁ māpentī”ti. “Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyā”ti. “Seyyathāpi, ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā; evamevaṁ kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya. Idhāhaṁ, ānanda, addasaṁ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahassasahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yāvatā, ānanda, ariyaṁ āyatanaṁ yāvatā vaṇippatho idaṁ agganagaraṁ bhavissati pāṭaliputtaṁ puṭabhedanaṁ. Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti— aggito vā udakato vā mithubhedato vā”ti.

“Ānanda, who is building a citadel at Pāṭali Village?” “Sir, the Magadhan chief ministers Sunidha and Vassakāra are building a citadel to keep the Vajjis out.” “It’s as if they were building the citadel in consultation with the gods of the thirty-three. With clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites. Illustrious rulers or royal chief ministers inclined to build houses at sites possessed by illustrious deities. Middling rulers or royal chief ministers inclined to build houses at sites possessed by middling deities. Lesser rulers or royal chief ministers inclined to build houses at sites possessed by lesser deities. As far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the Pāṭaliputta trade center. But Pāṭaliputta will face three threats: from fire, flood, and dissension.”

Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṁ etadavocuṁ: “adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they stood to one side and said, “Would Worthy Gotama together with the mendicant Saṅgha please accept today’s meal from me?”

Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṁ viditvā yena sako āvasatho tenupasaṅkamiṁsu; upasaṅkamitvā sake āvasathe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocesuṁ: “kālo, bho gotama, niṭṭhitaṁ bhattan”ti.

Then, knowing that the Buddha had consented, they went to their own guest house, where they had delicious fresh and cooked foods prepared. Then they had the Buddha informed of the time, saying, “It’s time, worthy Gotama, the meal is ready.”

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sunidhavassakārānaṁ magadhamahāmattānaṁ āvasatho tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesuṁ sampavāresuṁ.

Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the mendicant Saṅgha, where he sat down on the seat spread out. Then Sunidha and Vassakāra served and satisfied the mendicant Saṅgha headed by the Buddha with their own hands with delicious fresh and cooked foods.

Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi:

When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side. The Buddha expressed his appreciation with these verses:

“Yasmiṁ padese kappeti, vāsaṁ paṇḍitajātiyo; Sīlavantettha bhojetvā, saññate brahmacārayo.

“In the place he makes his dwelling, having fed the astute and the virtuous here, the restrained spiritual practitioners,

Yā tattha devatā āsuṁ, tāsaṁ dakkhiṇamādise; Tā pūjitā pūjayanti, mānitā mānayanti naṁ.

he should dedicate an offering to the deities there. Venerated, they venerate him; honored, they honor him.

Tato naṁ anukampanti, mātā puttaṁva orasaṁ; Devatānukampito poso, sadā bhadrāni passatī”ti.

After that they have sympathy for him, like a mother for the child at her breast. A man beloved of the deities always sees nice things.”

Atha kho bhagavā sunidhavassakārānaṁ magadhamahāmattānaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

When the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses, he rose from his seat and left.

Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti: “yenajja samaṇo gotamo dvārena nikkhamissati taṁ gotamadvāraṁ nāma bhavissati. Yena titthena gaṅgaṁ nadiṁ tarissati taṁ gotamatitthaṁ nāma bhavissatī”ti.

Sunidha and Vassakāra followed behind the Buddha, thinking, “The gate through which the ascetic Gotama exits today shall be named the Gotama Gate. The ford at which he crosses the Ganges River shall be named the Gotama Ford.”

Atha kho bhagavā yena dvārena nikkhami taṁ gotamadvāraṁ nāma ahosi. Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami. Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā. Appekacce manussā nāvaṁ pariyesanti, appekacce uḷumpaṁ pariyesanti, appekacce kullaṁ bandhanti apārā pāraṁ gantukāmā. Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṁ bhikkhusaṅghena.

Then the gate through which the Buddha exited was named the Gotama Gate. Then the Buddha came to the Ganges River. Now at that time the Ganges was full to the brim so a crow could drink from it. Wanting to cross from the near to the far shore, some people were seeking a boat, some a dinghy, while some were tying up a raft. But, as easily as a strong person would extend or contract their arm, the Buddha, together with the mendicant Saṅgha, vanished from the near shore and landed on the far shore.

Addasā kho bhagavā te manusse appekacce nāvaṁ pariyesante, appekacce uḷumpaṁ pariyesante, appekacce kullaṁ bandhante apārā pāraṁ gantukāme.

He saw all those humans wanting to cross over.

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

“Ye taranti aṇṇavaṁ saraṁ, Setuṁ katvāna visajja pallalāni; Kullañhi jano pabandhati, Tiṇṇā medhāvino janā”ti.

“Those who cross a deluge or stream have built a bridge and left the marshes behind. While some people are still tying a raft, intelligent people have crossed over.”