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.
Thus have I heard—At one time, the Blessed One was on a walking tour, wandering in the |Magadhan::An ancient kingdom in northeastern India and the setting for much of the Buddha’s teachings after his full awakening [magadha]| country with a large |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus, and eventually he arrived at |Pāṭaligāma::name of a village in Magadha [pāṭaligāma]|. The |lay disciple::one who takes refuge in the Buddha, Dhamma, and Saṅgha [upāsaka]|s of Pāṭaligāma heard: “It seems the Blessed One, while wandering in the Magadhan country with a large Saṅgha of bhikkhus, has arrived at Pāṭaligāma.” Then the lay disciples of Pāṭaligāma approached the Blessed One, bowed down to him, and sat to one side. Seated to one side, the lay disciples of Pāṭaligāma said to the Blessed One: “Venerable sir, may the Blessed One accept our |rest house::building for dwelling [āvasathāgāra]|.” The Blessed One consented in 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 the lay disciples of Pāṭaligāma, having received the Blessed One’s consent, rose from their seats, and after paying homage to the Blessed One, keeping him on their right, went to the rest house. Having approached, they covered the entire rest house with mats, prepared seats, set out a water jar, and hung up an oil lamp. Then they approached the Blessed One. Having approached and paid homage to the Blessed One, they stood to one side. Standing to one side, the lay disciples of Pāṭaligāma said to the Blessed One: “The rest house is covered with mats, Bhante. Seats are prepared, a water jar is set out, and an oil lamp is hung up. Venerable sir, may the Blessed One come at his own 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:
Then the Blessed One, after putting on his robe and taking his alms bowl and outer robe, approached the rest house together with the Saṅgha of bhikkhus. Having approached, washed his feet, and entered the rest house, he sat down against the middle pillar, facing east. The Saṅgha of bhikkhus also, having washed their feet and entered the rest house, sat down against the western wall, facing east, keeping the Blessed One in front of them. The lay disciples of Pāṭaligāma also, having washed their feet and entered the rest house, sat down against the eastern wall, facing west, keeping the Blessed One in front of them. Then the Blessed One addressed the lay disciples of Pāṭaligāma:
Five Dangers for an Unprincipled Person
“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 |dangers::drawbacks [ādīnavā]| for |an unprincipled person::a person who is without regard for ethical conduct [dussīla]| who fails in ethical conduct. What five? 1.) Here, householders, an unprincipled person, failing in ethical conduct, undergoes a great loss of wealth |due to negligence::on account of heedlessness [pamādādhikaraṇaṁ]|. This is the first danger for an unprincipled person who fails in ethical conduct.
Puna caparaṁ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.
2.) Furthermore, householders, a bad reputation spreads about an unprincipled person who fails in ethical conduct. This is the second danger for an unprincipled person who fails in ethical conduct.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ—avisārado upasaṅkamati maṅkubhūto. Ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.
3.) Furthermore, householders, whatever |assembly::gathering [parisā]| an unprincipled person who fails in ethical conduct approaches—whether an assembly of aristocrats, brahmins, householders, or ascetics—they approach |without confidence::unsure [avisārada]| and |with shyness::dumbstruck, embarrassed, humiliated [maṅkubhūta]|. This is the third danger for an unprincipled person who fails in ethical conduct.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti. Ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.
4.) Furthermore, householders, an unprincipled person who fails in ethical conduct passes away |bewildered::confused, disoriented by delusion [sammūḷha]|. This is the fourth danger for an unprincipled person who fails in ethical conduct.
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.
5.) Furthermore, householders, upon the breaking up of the body after death, an unprincipled person who fails in ethical conduct is reborn in a state of loss, in a bad destination, in a |realm of downfall::realm of misery [vinipāta]|, in |hell::a place of intense suffering, lit. no good fortune [niraya]|. This is the fifth danger for an unprincipled person who fails in ethical conduct. These, householders, are the five dangers for an unprincipled person who fails in ethical conduct.
Five Benefits for a Virtuous Person
Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya. Katame pañca? Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati. Ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.
Householders, there are these five benefits for a |virtuous::ethical, moral [sīlavant]| person who succeeds in ethical conduct. What five? 1.) Here, householders, a virtuous person, succeeding in ethical conduct, acquires a great mass of wealth |due to diligence::on account of heedfulness [appamādādhikaraṇaṁ]|. This is the first benefit for a virtuous person who succeeds in ethical conduct.
Puna caparaṁ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. Ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.
2.) Furthermore, householders, a good reputation spreads about a virtuous person who succeeds in ethical conduct. This is the second benefit for a virtuous person who succeeds in ethical conduct.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ—visārado upasaṅkamati amaṅkubhūto. Ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.
3.) Furthermore, householders, whatever assembly a virtuous person who succeeds in ethical conduct approaches—whether an assembly of aristocrats, brahmins, householders, or ascetics—they approach |with confidence::with self-assurance [visārada]| and |without shyness::not embarrassed, not reserved [amaṅkubhūta]|. This is the third benefit for a virtuous person who succeeds in ethical conduct.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṁ karoti. Ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.
4.) Furthermore, householders, a virtuous person who succeeds in ethical conduct passes away |unconfused::undeluded, not bewildered [asammūḷha]|. This is the fourth benefit for a virtuous person who succeeds in ethical conduct.
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.
5.) Furthermore, householders, when the body breaks up, after death, a virtuous person who succeeds in ethical conduct is reborn in a good destination, a |heavenly world::a blissful realm, celestial world [sagga]|. This is the fifth benefit for a virtuous person who succeeds in ethical conduct. These, householders, are the five benefits for a virtuous person who succeeds in ethical conduct.”
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.
Then the Blessed One, having instructed, encouraged, inspired, and gladdened the lay disciples of Pāṭaligāma for much of the night with a talk on the Dhamma, dismissed them saying: “The night has passed, householders. Now do whatever you think it is time for.” The lay disciples of Pāṭaligāma, having welcomed and rejoiced in the Blessed One’s words, rose from their seats, and after paying homage to the Blessed One, keeping him on their right, departed. Then, not long after the lay disciples of Pāṭaligāma had departed, the Blessed One entered an |empty dwelling::uninhabited place, a physical home devoid of a self, e.g. a hut, a cave, forest [suññāgāra]|.
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.
At that time, Sunidha and Vassakāra, the chief ministers of Magadha, were building a |fortification::citadel, city, fortress [nagara]| at Pāṭaligāma to ward off the Vajjis. At that time, a great many deities, thousands upon thousands, were taking possession of sites in Pāṭaligāma. In the area where prominent deities took possession of sites, the minds of prominent kings and royal ministers were inclined to build residences there. In the area where middle-ranking deities took possession of sites, the minds of middle-ranking kings and royal ministers were inclined to build residences there. In the area where lower-ranking deities took possession of sites, the minds of lower-ranking kings and royal ministers were inclined to build residences there.
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:
The Blessed One, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision, saw those thousands upon thousands deities taking possession of sites in Pāṭaligāma. In the area where prominent deities took possession of sites, the minds of prominent kings and royal ministers were inclined to build residences there. In the area where middle-ranking deities took possession of sites, the minds of middle-ranking kings and royal ministers were inclined to build residences there. In the area where lower-ranking deities took possession of sites, the minds of lower-ranking kings and royal ministers were inclined to build residences there. Then towards the time of dawn, having risen from his seat, the Blessed One addressed venerable Ānanda, saying:
“Ke nu kho, ānanda, pāṭaligāme nagaraṁ māpentī”ti.
“Ānanda, who is building a fortification at Pāṭaligāma?”
“Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyā”ti.
“Sunidha and Vassakāra, the chief ministers of Magadha, venerable sir, are building a fortification at Pāṭaligāma to ward off the Vajjis.”
“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.
“It is as if, Ānanda, they had consulted with the deities of the Thirty-Three; just so are Sunidha and Vassakāra building a fortification at Pāṭaligāma to ward off the Vajjis. Here, Ānanda, I saw with the divine eye, purified and surpassing human vision, a great many deities, thousands upon thousands, taking possession of sites in Pāṭaligāma. In the area where prominent deities took possession of sites, the minds of prominent kings and royal ministers were inclined to build residences there. In the area where middle-ranking deities took possession of sites, the minds of middle-ranking kings and royal ministers were inclined to build residences there. In the area where lower-ranking deities took possession of sites, the minds of lower-ranking kings and royal ministers were inclined to build residences there. As far as the Aryan domain extends, Ānanda, and as far as trade routes go, this will be the chief city, Pāṭaliputta, a |place where goods are distributed::lit. package breaking [puṭabhedana]|. But Pāṭaliputta, Ānanda, will face three dangers: from fire, from water, or from internal 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 Sunidha and Vassakāra, the chief ministers of Magadha, approached the Blessed One. Having drawn near, they exchanged friendly greetings with the Blessed One, and after exchanging courteous and polite conversation, they stood to one side. Standing to one side, Sunidha and Vassakāra, the chief ministers of Magadha, said to the Blessed One: “May sir Gotama together with the Saṅgha of bhikkhus accept meal from us today.” The Blessed One consented in silence.
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 Sunidha and Vassakāra, the chief ministers of Magadha, having received the Blessed One’s consent, went to their own dwelling. Having had various kinds of excellent food prepared in their own dwelling, they announced the time to the Blessed One: “It is time, sir 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 Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, went to the dwelling of Sunidha and Vassakāra, the chief ministers of Magadha, together with the Saṅgha of bhikkhus. Having approached, he sat down on the prepared seat. Then Sunidha and Vassakāra, the chief ministers of Magadha, personally served and satisfied the Saṅgha of bhikkhus headed by the Buddha with various kinds of excellent food.
Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi:
Then Sunidha and Vassakāra, the chief ministers of Magadha, took a low seat and sat down to one side after the Blessed One had finished his meal and put away his bowl. Then, when Sunidha and Vassakāra, the chief ministers of Magadha, were seated to one side, the Blessed One expressed his appreciation with these verses:
“Yasmiṁ padese kappeti,
vāsaṁ paṇḍitajātiyo;
Sīlavantettha bhojetvā,
saññate brahmacārayo.
“In whatever place they prepare
their dwelling, a wise person;
having fed the virtuous there,
the restrained, who lead the spiritual life—
Yā tattha devatā āsuṁ,
tāsaṁ dakkhiṇamādise;
Tā pūjitā pūjayanti,
mānitā mānayanti naṁ.
he should make an offering to the deities,
who are present in that place;
being honored, they honor in return,
being respected, they respect them.
Tato naṁ anukampanti,
mātā puttaṁva orasaṁ;
Devatānukampito poso,
sadā bhadrāni passatī”ti.
Consequently, they show them compassion,
like a mother to her own son;
a person who enjoys the compassion of the deities,
always sees good things.”
Atha kho bhagavā sunidhavassakārānaṁ magadhamahāmattānaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.
Then the Blessed One, having offered these verses of appreciation to Sunidha and Vassakāra, the chief ministers of Magadha, rose from his seat and departed.
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.
At that time, Sunidha and Vassakāra, the chief ministers of Magadha, followed close behind the Blessed One, thinking: “The gate by which the ascetic Gotama leaves today will be called the Gotama Gate. The ford by which he crosses the Ganges river will be called 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.
And the gate by which the Blessed One departed became known as the Gotama Gate. Then the Blessed One approached the Ganges river. At that time, the Ganges river was full to the brim, so that a crow [perched on the bank] could drink from it. Some people were looking for a boat, some for a float, and some were tying together a raft, wanting to go from the near shore to the far shore. Then, just as a strong man might extend his flexed arm or flex his extended arm, even so the Blessed One disappeared from the near shore of the Ganges river and reappeared on the far shore together with the Saṅgha of bhikkhus.
Addasā kho bhagavā te manusse appekacce nāvaṁ pariyesante, appekacce uḷumpaṁ pariyesante, appekacce kullaṁ bandhante apārā pāraṁ gantukāme.
The Blessed One saw those people looking for boats, looking for floats, and tying together rafts, wanting to go from the near shore to the far shore.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
Then, understanding the significance of this, the Blessed One at that time expressed this inspired utterance:
“Ye taranti aṇṇavaṁ saraṁ,
Setuṁ katvāna visajja pallalāni;
Kullañhi jano pabandhati,
Tiṇṇā medhāvino janā”ti.
“Those who cross the ocean and the lake, [do so]
after making a bridge and leaving the |pond::lake, marsh [pallala]| behind.
While people are still tying together a raft,
the wise persons have already crossed over.”