Udāna 8.6

Translators: sujato

Heartfelt Sayings 8.6

Pāṭaligāmiyasutta

The Layfolk of Pāṭali Village

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena pāṭaligāmo tadavasari.
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.

Assosuṁ kho pāṭaligāmiyā upāsakā:
The lay followers of Pāṭali Village heard that he had arrived.

“bhagavā kira magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pāṭaligāmaṁ anuppatto”ti.

Atha kho pāṭaligāmiyā upāsakā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
So they went to see him, bowed, sat down to one side, and said to him,

Ekamantaṁ nisinnā kho pāṭaligāmiyā upāsakā bhagavantaṁ etadavocuṁ:

“adhivāsetu no, bhante, bhagavā āvasathāgāran”ti.
“Sir, please consent to come to our guest house.”

Adhivāsesi bhagavā tuṇhībhāvena.
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:
Then, knowing that the Buddha had consented, the lay followers of Pāṭali Village got up from their seat, 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:

“sabbasantharisanthataṁ, bhante, āvasathāgāraṁ; āsanāni paññattāni; udakamaṇiko patiṭṭhāpito telappadīpo āropito.

Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
“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.
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.

Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā.
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.

Pāṭaligāmiyāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā.
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.

Atha kho bhagavā pāṭaligāmiye upāsake āmantesi:
Then the Buddha addressed them:

“Pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā.
“Householders, there are these five drawbacks for an unethical person because of their failure in ethics.

Katame pañca?
What five?

Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati.
Firstly, an unethical person loses great wealth on account of negligence.

Ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.
This is the first drawback.

Puna caparaṁ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati.
Furthermore, an unethical person gets a bad reputation.

Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.
This is the second drawback.

Puna caparaṁ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ—avisārado upasaṅkamati maṅkubhūto.
Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.

Ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.
This is the third drawback.

Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti.
Furthermore, an unethical person feels lost when they die.

Ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.
This is the fourth drawback.

Puna caparaṁ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.

Ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.
This is the fifth drawback.

Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.
These are the five drawbacks for an unethical person because of their failure in ethics.

Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya.
There are these five benefits for an ethical person because of their accomplishment in ethics.

Katame pañca?
What five?

Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati.
Firstly, an ethical person gains great wealth on account of diligence.

Ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.
This is the first benefit.

Puna caparaṁ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati.
Furthermore, an ethical person gets a good reputation.

Ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.
This is the second benefit.

Puna caparaṁ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ—visārado upasaṅkamati amaṅkubhūto.
Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.

Ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.
This is the third benefit.

Puna caparaṁ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṁ karoti.
Furthermore, an ethical person dies not feeling lost.

Ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.
This is the fourth benefit.

Puna caparaṁ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.

Ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya.
This is the fifth benefit.

Ime kho, gahapatayo, pañca ānisaṁsā sīlavato sīlasampadāyā”ti.
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:
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 dismissed them,

“abhikkantā kho, gahapatayo, ratti; yassadāni tumhe kālaṁ maññathā”ti
“The night is getting late, householders. Please go at your convenience.”

Atha kho pāṭaligāmiyā upāsakā bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
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.

Atha kho bhagavā acirapakkantesu pāṭaligāmiyesu upāsakesu suññāgāraṁ pāvisi.
Soon after they left the Buddha entered a private cubicle.

Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya.
Now at that time the Magadhan ministers Sunidha and Vassakāra were building a citadel at Pāṭali Village to keep the Vajjis out.

Tena kho pana samayena sambahulā devatāyo sahassasahasseva pāṭaligāme vatthūni pariggaṇhanti.
At that time thousands of deities were taking possession of building sites in Pāṭali Village.

Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Illustrious rulers or royal chief ministers inclined to build houses at sites possessed by illustrious deities.

Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Middling rulers or royal chief ministers inclined to build houses at sites possessed by middling deities.

Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
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.
With clairvoyance that is purified and superhuman, the Buddha saw those deities taking possession of building sites in Pāṭali Village,

Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
and the people building houses in accord with the station of the deities.

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:
The Buddha rose at the crack of dawn and addressed Ānanda,

“Ke nu kho, ānanda, pāṭaligāme nagaraṁ māpentī”ti.
“Ānanda, who is building a citadel at Pāṭali Village?”

“Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyā”ti.
“Sir, the Magadhan chief ministers Sunidha and Vassakāra are building a citadel to keep the Vajjis out.”

“Seyyathāpi, ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā;
“It’s as if they were building the citadel in consultation with the gods of the thirty-three.

evamevaṁ kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya.

Idhāhaṁ, ānanda, addasaṁ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahassasahasseva pāṭaligāme vatthūni pariggaṇhantiyo.
With clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites.

Yāvatā, ānanda, ariyaṁ āyatanaṁ yāvatā vaṇippatho idaṁ agganagaraṁ bhavissati pāṭaliputtaṁ puṭabhedanaṁ.
As far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the Pāṭaliputta trade center.

Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti—
But Pāṭaliputta will face three threats:

aggito vā udakato vā mithubhedato vā”ti.
from fire, flood, and dissension.”

Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu.
Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu.
When the greetings and polite conversation were over, they stood to one side and said,

Ekamantaṁ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṁ etadavocuṁ:

“adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Would Mister Gotama together with the mendicant Saṅgha please accept today’s meal from me?”

Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṁ viditvā yena sako āvasatho tenupasaṅkamiṁsu; upasaṅkamitvā sake āvasathe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocesuṁ:
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,

“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
“It’s time, Mister Gotama, the meal is ready.”

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sunidhavassakārānaṁ magadhamahāmattānaṁ āvasatho tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
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 on the seat spread out.

Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesuṁ sampavāresuṁ.
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.
When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side.

Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi:
The Buddha expressed his appreciation with these verses:

“Yasmiṁ padese kappeti,
“In the place he makes his dwelling,

vāsaṁ paṇḍitajātiyo;
having fed the astute

Sīlavantettha bhojetvā,
and the virtuous here,

saññate brahmacārayo.
the restrained spiritual practitioners,

Yā tattha devatā āsuṁ,
he should dedicate an offering

tāsaṁ dakkhiṇamādise;
to the deities there.

Tā pūjitā pūjayanti,
Venerated, they venerate him;

mānitā mānayanti naṁ.
honored, they honor him.

Tato naṁ anukampanti,
After that they have sympathy for him,

mātā puttaṁva orasaṁ;
like a mother for the child at her breast.

Devatānukampito poso,
A man beloved of the deities

sadā bhadrāni passatī”ti.
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 got up from his seat and left.

Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti:
Sunidha and Vassakāra followed behind the Buddha, thinking,

“yenajja samaṇo gotamo dvārena nikkhamissati taṁ gotamadvāraṁ nāma bhavissati.
“The gate through which the ascetic Gotama departs today shall be named the Gotama Gate.

Yena titthena gaṅgaṁ nadiṁ tarissati taṁ gotamatitthaṁ nāma bhavissatī”ti.
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.
Then the gate through which the Buddha departed was named the Gotama Gate.

Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami.
Then the Buddha came to the Ganges River.

Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā.
Now at that time the Ganges was full to the brim so a crow could drink from it.

Appekacce manussā nāvaṁ pariyesanti, appekacce uḷumpaṁ pariyesanti, appekacce kullaṁ bandhanti apārā pāraṁ gantukāmā.
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.

Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṁ bhikkhusaṅghena.
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 people 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,
“Those who cross a deluge or stream

Setuṁ katvāna visajja pallalāni;
have built a bridge and left the marshes behind.

Kullañhi jano pabandhati,
While some people are still tying a raft,

Tiṇṇā medhāvino janā”ti.
intelligent people have crossed over.”

Chaṭṭhaṁ.