ud.8.6 Udana

The Discourse about the Pāṭali Villagers

Thus I heard: At one time the Gracious One was walking on walking tour amongst the Magadhans with a great Community of monks, and arrived at Pāṭaligāma.

The lay followers of Pāṭaligāma heard: “The Gracious One, it seems, is walking on walking tour amongst the Magadhans with a great Community of monks, and has arrived at Pāṭaligāma.”

Then the lay followers of Pāṭaligāma went to the Gracious One, and after going and worshipping the Gracious One, they sat down on one side. While sat on one side the lay followers of Pāṭaligāma said this to the Gracious One: “May the Gracious One consent, reverend Sir, to stay in our rest house.” The Gracious One consented by maintaining silence.

Then the lay followers of Pāṭaligāma, having understood the Gracious One’s consent, after rising from their seats, worshipping and circumambulating the Gracious One, went to their rest house, and after going, and spreading the mats so that the rest house was spread all over, and preparing the seats, setting up the water-pot, and lighting the oil-lamp, they went to the Gracious One, and after going and worshipping the Gracious One, they stood on one side.

While stood on one side the lay followers of Pāṭaligāma said this to the Gracious One: “The rest house is spread with mats all over, reverend Sir, the seats are prepared, the water-pot is set up, and the oil-lamp is lit, now is the time for whatever the Gracious One is thinking, reverend Sir.”

Then the Gracious One, having dressed, after picking up his bowl and robe, together with the Community of monks, went to the rest house, and after going, washing his feet, and entering the rest house, he sat down near to the middle pillar, facing the East, and the Community of monks, having washed their feet, and entering the rest house, sat down near the West wall, facing the East, having the Gracious One at the front. Also the lay followers of Pāṭaligāma, having washed their feet, entered the rest house, sat down near the East wall, facing the West, having the Gracious One at the front.

Then the Gracious One addressed the lay followers of Pāṭaligāma, saying: “There are these five dangers, householders, for one lacking in virtue, for one who has lost his virtue. What are the five?

“Here, householders, one lacking in virtue, one who has lost his virtue, because of being heedless undergoes a great loss of riches. This is the first danger for one lacking in virtue, for one who has lost his virtue.

“Furthermore, householders, for one lacking in virtue, for one who has lost his virtue, a bad report goes round. This is the second danger for one lacking in virtue, for one who has lost his virtue.

“Furthermore, householders, one lacking in virtue, one who has lost his virtue, whatever assembly he goes to, whether an assembly of nobles, or an assembly of brāhmaṇas, or an assembly of householders, or an assembly of ascetics, he goes without confidence, with confusion. This is the third danger for one lacking in virtue, for one who has lost his virtue.

“Furthermore, householders, one lacking in virtue, one who has lost his virtue, dies bewildered. This is the fourth danger for one lacking in virtue, for one who has lost his virtue.

“Furthermore, householders, one lacking in virtue, one who has lost his virtue, at the break up of the body, after death, arises in the lower world, in an unfortunate destiny, in the fall, in the nether regions. This is the fifth danger for one lacking in virtue, for one who has lost his virtue.

“These are the five dangers, householders, for one lacking in virtue, for one who has lost his virtue.

“There are these five advantages, householders, for one who is virtuous, for one accomplished in virtue. What are the five?

“Here, householders, one who is virtuous, one accomplished in virtue, because of being heedful obtains a great mass of riches. This is the first advantage for one who is virtuous, for one accomplished in virtue.

“Furthermore, householders, of one who is virtuous, of one accomplished in virtue, a good report goes round. This is the second advantage for one who is virtuous, for one accomplished in virtue.

“Furthermore, householders, one who is virtuous, one accomplished in virtue, whatever assembly he goes to, whether an assembly of nobles, or an assembly of brāhmaṇas, or an assembly of householders, or an assembly of ascetics, goes with confidence, without confusion. This is the third advantage for one who is virtuous, for one accomplished in virtue.

“Furthermore, householders, one who is virtuous, one accomplished in virtue, dies without being bewildered. This is the fourth advantage for one who is virtuous, for one accomplished in virtue.

“Furthermore, householders, one who is virtuous, one accomplished in virtue, at the break up of the body, after death, arises in a fortunate destiny, in a heavenly world. This is the fifth advantage for one who is virtuous, for one accomplished in virtue.

“These are the five advantages, householders, for one who is virtuous, for one accomplished in virtue.”

Then the Gracious One, after instructing, rousing, enthusing, and cheering the lay followers of Pāṭaligāma for most of the night with a Dhamma talk, dismissed them, saying: “The night has passed, householders, now is the time for whatever you are thinking.” Then the lay followers of Pāṭaligāma, after greatly rejoicing and gladly receiving this word of the Gracious One, rising from their seats, worshipping and circumambulating the Gracious One, went away. Then the Gracious One, not long after the lay followers of Pāṭaligāma had gone, entered an empty place.

Then at that time the Magadhan chief ministers Sunīdha and Vassakāra were building up a city at Pāṭaligāma to ward off the Vajjians. Then at that time a great many devatās, thousands upon thousands, were taking possession of grounds at Pāṭaligāma. In that place where the great devatās took possession of grounds, there the powerful rulers’ and great royal ministers’ minds inclined to building up residences. In that place where the middling devatās took possession of grounds, there the middling rulers’ and middling royal ministers’ minds inclined to building up residences. In that place where the lower devatās took possession of grounds, there the lower rulers’ and lower royal ministers’ minds inclined to building up residences.

The Gracious One saw with his divine-eye, which is purified, and surpasses that of normal men, that those devatās, thousands upon thousands, were taking possession of grounds at Pāṭaligāma. In that place where the great devatās took possession of grounds, there the powerful rulers’ and great royal ministers’ minds inclined to building up residences. In that place where the middling devatās took possession of grounds, there the middling rulers’ and middling royal ministers’ minds inclined to building up residences. In that place where the lower devatās took possession of grounds, there the lower rulers’ and lower royal ministers’ minds inclined to building up residences.

Then towards the time of dawn, having risen from his seat, the Gracious One addressed venerable Ānanda, saying: “Now who, Ānanda, is building a city at Pāṭaligāma?”

“The Magadhan chief ministers Sunīdha and Vassakāra, reverend Sir, are building up a city at Pāṭaligāma to ward off the Vajjians.”

“It is just as though, Ānanda, after consulting with the Tāvatiṁsa devas, in the same way, Ānanda, the Magadhan chief ministers Sunīdha and Vassakāra, are building up a city at Pāṭaligāma to ward off the Vajjians. Here, Ānanda, I saw with my divine-eye, which is purified, and surpasses that of normal men, that a great many devatās, thousands upon thousands, were taking possession of grounds at Pāṭaligāma. In that place where the great devatās took possession of grounds, there the powerful rulers’ and great royal ministers’ minds inclined to building up residences. In that place where the middling devatās took possession of grounds, there the middling rulers’ and middling royal ministers’ minds inclined to building up residences. In that place where the lower devatās took possession of grounds, there the lower rulers’ and lower royal ministers’ minds inclined to building up residences.

“For as long, Ānanda, as there is an Ariyan sphere of influence, for as long as there is trade, this basket-opening Pāṭaliputta will be the chief city. For Pāṭaliputta, Ānanda, there will be three dangers: from fire and from water and from the breaking of an alliance.”

Then the Magadhan chief ministers Sunīdha and Vassakāra went to the Gracious One, and after going, they exchanged greetings with the Gracious One and after exchanging courteous talk and greetings, they stood on one side. While stood on one side the Magadhan chief ministers Sunīdha and Vassakāra said this to the Gracious One: “May Gotama consent, dear Sir, to us offering him a meal today, together with the Community of monks.” The Gracious One consented by maintaining silence.

Then the Magadhan chief ministers Sunīdha and Vassakāra having understood the Gracious One’s consent, went to their own dwelling, and after going, in their own dwellings having had excellent comestibles and edibles made ready, announced the time to the Gracious One, saying: “It is time, dear Gotama, the meal is ready.” Then the Gracious One, having dressed in the morning time, after picking up his bowl and robe, together with the Community of monks, went to the dwelling of the Magadhan chief ministers Sunīdha and Vassakāra, and after going, he sat down on the prepared seat.

Then the Magadhan chief ministers Sunīdha and Vassakāra with their own hands served and satisfied the Community of monks with the Buddha at its head with excellent comestibles and edibles. Then the Magadhan chief ministers Sunīdha and Vassakāra, when the Gracious One had eaten and washed his hand and bowl, having taken a low seat, sat down on one side. While sat on one side the Gracious One rejoiced the Magadhan chief ministers Sunīdha and Vassakāra with these verses:

“In that place where he makes his dwelling, having entertained
The wise and virtuous here, the restrained, who live the spiritual life,
He should dedicate a gift to the devatās who are in that place.

“Honoured, they pay honour, revered, they revere him.
Thereafter they have compassion on him, as a mother on her own son,
A man whom the devatās have compassion on
always sees what is auspicious.”

Then the Gracious One after rejoicing the Magadhan chief ministers Sunīdha and Vassakāra with these verses, and rising from his seat, went away.

Then at that time the Magadhan chief ministers Sunīdha and Vassakāra were following close behind the Gracious One, thinking: “That gate by which the ascetic Gotama leaves will get the name the Gotama Gate, and that ford by which he crosses the river Gaṅgā will get the name the Gotama Ford.”

Then that gate by which the Gracious One left got the name the Gotama Gate, then the Gracious One went to the river Gaṅgā. Then at that time the river Gaṅgā was full to the brim, and could be drunk from by crows perched on the bank. Some of the people were seeking boats, some were seeking floats, and some were binding rafts, desiring to go from this shore to the shore beyond.

Then the Gracious One, just as a strong man might stretch out a bent arm, or bend in an outstretched arm, so did he vanish from the near bank of the river Gaṅgā, and reappeared on the far bank, together with the Community of monks. The Gracious One saw those people, some seeking boats, some seeking floats, and some binding rafts, desiring to go from this shore to the shore beyond.

Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:

“Those who cross over a sea or a lake,
Do so after making a bridge, and leaving the pond behind.

“While people are still binding together a raft,
Intelligent people have crossed over.”

- Translator: Bhikkhu Ānandajoti

- Editor: Bhikkhu Sujato

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 in silence.
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 a 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.”
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:
“Householders, there are these five drawbacks for an unethical person because of their failure in ethics.
What five?
Firstly, an unethical person loses substantial wealth on account of negligence.
This is the first drawback.
Furthermore, an unethical person gets a bad reputation.
This is the second drawback.
Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
This is the third drawback.
Furthermore, an unethical person feels lost when they die.
This is the fourth drawback.
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.
There are these five benefits for an ethical person because of their accomplishment in ethics.
What five?
Firstly, an ethical person gains substantial wealth on account of diligence.
This is the first benefit.
Furthermore, an ethical person gets a good reputation.
This is the second benefit.
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.
Furthermore, an ethical person dies not feeling lost.
This is the fourth benefit.
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.”
The Buddha spent most of the night educating, encouraging, firing up, and inspiring the lay followers of Pāṭali Village with a Dhamma talk. Then he dismissed them,
“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.
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 ministers inclined to build houses at sites possessed by illustrious deities.
Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.
Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.
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,
“Ānanda, who is building a citadel at Pāṭali Village?”
“Sir, the Magadhan 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 ministers inclined to build houses at sites possessed by illustrious deities.
Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.
Lesser rulers or royal 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.”
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 Master Gotama together with the mendicant Saṅgha please accept today’s meal from me?”
Then, knowing that the Buddha had consented, they went to their own guest house, where they had a variety of delicious foods prepared. Then they had the Buddha informed of the time, saying,
“It’s time, Master Gotama, the meal is ready.”
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.
Then Sunidha and Vassakāra served and satisfied the mendicant Saṅgha headed by the Buddha with their own hands with a variety of delicious foods.
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:
“In the place he makes his dwelling,
having fed the astute
and the virtuous here,
the restrained spiritual practitioners,
he should dedicate an offering
to the deities there.
Venerated, they venerate him;
honored, they honor him.
After that they have compassion for him,
like a mother for the child at her breast.
A man beloved of the deities
always sees nice things.”
When the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses, he got up from his seat and left.
Sunidha and Vassakāra followed behind the Buddha, thinking,
“The gate through which the ascetic Gotama departs today shall be named the Gotama Gate.
The ford at which he crosses the Ganges River shall be named the Gotama Ford.”
Then the gate through which the Buddha departed 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.
He saw all those people wanting to cross over.
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
“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.”