So I have heard. Evaṁ me sutaṁ—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. ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena pāṭaligāmo tadavasari. The lay followers of Pāṭali Village heard that he had arrived. Assosuṁ kho pāṭaligāmiyā upāsakā: “bhagavā kira magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pāṭaligāmaṁ anuppatto”ti. So they went to see him, bowed, sat down to one side, and said to him, Atha kho pāṭaligāmiyā upāsakā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāṭaligāmiyā upāsakā bhagavantaṁ etadavocuṁ: “Sir, please consent to come to our guest house.” “adhivāsetu no, bhante, bhagavā āvasathāgāran”ti. The Buddha consented with silence. Adhivāsesi bhagavā tuṇhībhāvena.

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: 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. “Please, sir, come at your convenience.” Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.

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

“Householders, there are these five drawbacks for an unethical person because of their failure in ethics. “Pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā. What five? Katame pañca? Firstly, an unethical person loses great wealth on account of negligence. Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati. This is the first drawback. Ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.

Furthermore, an unethical person gets a bad reputation. Puna caparaṁ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. This is the second drawback. Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.

Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. Puna caparaṁ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ—avisārado upasaṅkamati maṅkubhūto. This is the third drawback. Ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.

Furthermore, an unethical person feels lost when they die. Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti. This is the fourth drawback. Ayaṁ catuttho ādīnavo 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. Puna caparaṁ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. This is the fifth drawback. Ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā. These are the five drawbacks for an unethical person because of their failure in ethics. Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.

There are these five benefits for an ethical person because of their accomplishment in ethics. Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya. What five? Katame pañca? Firstly, an ethical person gains great wealth on account of diligence. Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati. This is the first benefit. Ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.

Furthermore, an ethical person gets a good reputation. Puna caparaṁ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. This is the second benefit. Ayaṁ dutiyo 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. Puna caparaṁ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ—visārado upasaṅkamati amaṅkubhūto. This is the third benefit. Ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.

Furthermore, an ethical person dies not feeling lost. Puna caparaṁ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṁ karoti. This is the fourth benefit. Ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.

Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. Puna caparaṁ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. This is the fifth benefit. Ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya. These are the five benefits for an ethical person because of their accomplishment in ethics.” Ime kho, gahapatayo, pañca ānisaṁsā sīlavato sīlasampadāyā”ti.

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, Atha kho bhagavā pāṭaligāmiye upāsake bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi: “The night is getting late, householders. Please go at your convenience.” “abhikkantā kho, gahapatayo, ratti; yassadāni tumhe kālaṁ maññathā”ti 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 pāṭaligāmiyā upāsakā bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. Soon after they left the Buddha entered a private cubicle. Atha kho bhagavā acirapakkantesu pāṭaligāmiyesu upāsakesu suññāgāraṁ pāvisi.

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 sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya. At that time thousands of deities were taking possession of building sites in Pāṭali Village. Tena kho pana samayena sambahulā devatāyo sahassasahasseva pāṭaligāme vatthūni pariggaṇhanti. Illustrious rulers or royal chief ministers inclined to build houses at sites possessed by illustrious deities. Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti mahesakkhānaṁ 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 majjhimā devatā vatthūni pariggaṇhanti majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Lesser rulers or royal chief ministers inclined to build houses at sites possessed by lesser deities. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.

With clairvoyance that is purified and superhuman, the Buddha saw those deities taking possession of building sites in Pāṭali Village, Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahassasahasseva pāṭaligāme vatthūni pariggaṇhantiyo. and the people building houses in accord with the station of the deities. 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. The Buddha rose at the crack of dawn and addressed Ānanda, Atha kho bhagavā tassā rattiyā paccūsasamaye paccuṭṭhāya āyasmantaṁ ānandaṁ āmantesi:

“Ānanda, who is building a citadel at Pāṭali Village?” “Ke nu kho, ānanda, pāṭaligāme nagaraṁ māpentī”ti. “Sir, the Magadhan chief ministers Sunidha and Vassakāra are building a citadel to keep the Vajjis out.” “Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyā”ti. “It’s as if they were building the citadel in consultation with the gods of the thirty-three. “Seyyathāpi, ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā; evamevaṁ kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya. With clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites. Idhāhaṁ, ānanda, addasaṁ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahassasahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Illustrious rulers or royal chief ministers inclined to build houses at sites possessed by illustrious deities. Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti mahesakkhānaṁ 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 majjhimā devatā vatthūni pariggaṇhanti majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Lesser rulers or royal chief ministers inclined to build houses at sites possessed by lesser deities. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. As far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the Pāṭaliputta trade center. Yāvatā, ānanda, ariyaṁ āyatanaṁ yāvatā vaṇippatho idaṁ agganagaraṁ bhavissati pāṭaliputtaṁ puṭabhedanaṁ. But Pāṭaliputta will face three threats: Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti—from fire, flood, and dissension.” aggito vā udakato vā mithubhedato vā”ti.

Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him. Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. When the greetings and polite conversation were over, they stood to one side and said, Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṁ etadavocuṁ: “Would the worthy Gotama together with the mendicant Saṅgha please accept today’s meal from me?” “adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

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, Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṁ viditvā yena sako āvasatho tenupasaṅkamiṁsu; upasaṅkamitvā sake āvasathe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocesuṁ: “It’s time, worthy Gotama, the meal is ready.” “kālo, bho gotama, niṭṭhitaṁ bhattan”ti.

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

When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side. Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdiṁsu. The Buddha expressed his appreciation with these verses: Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi:

“In the place he makes his dwelling, “Yasmiṁ padese kappeti, having fed the astute vāsaṁ paṇḍitajātiyo; and the virtuous here, Sīlavantettha bhojetvā, the restrained spiritual practitioners, saññate brahmacārayo.

he should dedicate an offering Yā tattha devatā āsuṁ, to the deities there. tāsaṁ dakkhiṇamādise; Venerated, they venerate him; Tā pūjitā pūjayanti, honored, they honor him. mānitā mānayanti naṁ.

After that they have sympathy for him, Tato naṁ anukampanti, like a mother for the child at her breast. mātā puttaṁva orasaṁ; A man beloved of the deities Devatānukampito poso, always sees nice things.” sadā bhadrāni passatī”ti.

When the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses, he got up from his seat and left. Atha kho bhagavā sunidhavassakārānaṁ magadhamahāmattānaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

Sunidha and Vassakāra followed behind the Buddha, thinking, Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti: “The gate through which the ascetic Gotama exits today shall be named the Gotama Gate. “yenajja samaṇo gotamo dvārena nikkhamissati taṁ gotamadvāraṁ nāma bhavissati. The ford at which he crosses the Ganges River shall be named the Gotama Ford.” Yena titthena gaṅgaṁ nadiṁ tarissati taṁ gotamatitthaṁ nāma bhavissatī”ti.

Then the gate through which the Buddha exited was named the Gotama Gate. Atha kho bhagavā yena dvārena nikkhami taṁ gotamadvāraṁ nāma ahosi. Then the Buddha came to the Ganges River. Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami. Now at that time the Ganges was full to the brim so a crow could drink from it. Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā. 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. Appekacce manussā nāvaṁ pariyesanti, appekacce uḷumpaṁ pariyesanti, appekacce kullaṁ bandhanti apārā pāraṁ gantukāmā. 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. Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṁ bhikkhusaṅghena.

He saw all those humans wanting to cross over. Addasā kho bhagavā te manusse appekacce nāvaṁ pariyesante, appekacce uḷumpaṁ pariyesante, appekacce kullaṁ bandhante apārā pāraṁ gantukāme.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“Those who cross a deluge or stream “Ye taranti aṇṇavaṁ saraṁ, have built a bridge and left the marshes behind. Setuṁ katvāna visajja pallalāni; While some people are still tying a raft, Kullañhi jano pabandhati, intelligent people have crossed over.” Tiṇṇā medhāvino janā”ti.

Chaṭṭhaṁ.