Once, there was a Brahmin named Sinhala Brahmin who lived in the Acropolis, a man who believed that water could wash away his sinful karma, and this Brahmin went to the river every morning and evening to bathe in order to wash away his own sin.

At that time, Ananda, before noon, put on his robes and took a rice bowl, and went door to door in the Acropolis, regardless of whether he was rich or poor. When he was incarnating, he heard that the Sinhalese Brahmins bathed morning and evening to remove the sins from their bodies. So after Ananda had finished his meal, he went to the Buddha's residence, and after paying homage to the Buddha, Ananda said to the Buddha: "Venerable, there is a Brahmin named Sinhala Brahmin in the Acropolis, who is a man who believes that water can wash away his sinful karma, and he goes to the river every morning and evening to bathe in order to remove his sin. Venerable, I think his practice is foolish, and I come to you today in the hope that you will have mercy on Sinhalese Brahman and come to his dwelling to have mercy on him. Correct his incorrect practice methods. ”

Buddha nodded and agreed to Ananda's request.

The next day, just before noon, Buddha put on his robes and took a rice bowl to the residence of the Sinhalese Brahmins.

The Sinhalese Brahmin saw the Buddha coming to his dwelling, so he invited the Buddha into his home, and he laid out the seat and asked the Buddha to sit. After the Sinhalese Brahmins paid homage to the Buddha, they also sat down on the side.

The Buddha said to the Sinhalese Brahmins, "Brahmin, if you hear that you go to the river to bathe in the river morning and evening, and you regard bathing in the river every day as a method of practice, is this true? ”

The Sinhalese Brahmin replied, "This is true, it is true that I go to the river to bathe in the morning and evening, and I do regard this behavior as a method of practice. ”

The Buddha said, "Brahmin, why do you go to the river to bathe in the morning and evening? Why do you consider the act of bathing in the river in the morning and evening as a method of practice? What benefits and benefits can you gain by bathing in the river every morning and evening? ”

The Sinhalese Brahmin replied, "This is true, the bad karma that I have created by doing evil deeds during the day can be removed by bathing in the river at night. And the karma of sin created by my evil deeds at night can be removed by bathing in the river in the morning. In this way, the sinful karma created by my evil deeds day and night can be removed by bathing in the river, and my bathing in the river every morning and evening will allow me to remove all sins and keep myself clean. That's why I went to the river to bathe in the morning and evening, and why I used this behavior as a method of practice. ”

The Buddha said, "People in the world should do good deeds physically, speak good words, generate good thoughts in their hearts, stop evil and cultivate goodness, and take precepts. A lake for bathing in deeds, words, thoughts and deeds. Do good deeds, stop evil and cultivate good, and take the vows as pure lake water to wash away the dirt of sin from the body. The rivers of the world can only wash away the dirt of dust and sweat on the body, but cannot wash away the dirt of sin, only by doing good deeds with physical deeds, speaking good words, generating good thoughts in the heart, cutting off evil and cultivating good, and taking precepts, so as to control one's behavior, speech, thoughts and thoughts from doing evil deeds, and doing more good deeds in order to wash away the dirt of sin on the body. Those who are disciplined, who do good deeds in their bodies, who speak good words, who have good thoughts in their hearts, who cut off evil and cultivate good, and who do more good deeds, are pure and unblemished people, and they will be praised and praised by the world. Even the holy ones must do good deeds with their deeds, words, and thoughts, cut off evil and cultivate good, and bathe in the lake of discipline to wash away the dirt of sin from their bodies. Only by doing good deeds with the body, speaking good words, generating good thoughts in the heart, cutting off evil and cultivating good, doing more good deeds, and receiving precepts, can we remove all sinful karma from our bodies and cross to the other side of liberation pure and unblemished. ”

At this time, the Buddha said:

"Brahman precepts, the lake of Dharma of Watsu.

Clarification is free of filth, and is often praised by good people.

The Holy One bathes in the place and purifies the other side."

Immediately after the Buddha's remarks, the Sinhalese Brahmin knelt on the ground and bowed to the Buddha, and he said to the Buddha, "Venerable, I am so foolish to think that bathing in the river sooner or later can remove the sinful karma from my body, and as you said, the river of the world can only remove the dirt of dust and sweat from my body, but it cannot remove the sinful karma created by my evil deeds. When I think about it now, I feel ridiculous and ignorant. Venerable, I now know that only by doing good deeds with my body, speaking good words, generating good thoughts in my heart, cutting off evil and cultivating good, doing more good deeds, and taking precepts, so as to discipline my actions, words, and thoughts and not do evil deeds, and do good deeds, can I remove the dirt of sin from my body and make myself pure and clean. Venerable, please let me take refuge in you, I am willing to be your disciple at home, I am willing to take your precepts, I am willing to practice according to your Dhamma. ”

The Buddha received refuge from Sinhalese Brahmins.

Pali original scripture

SN.7.21/(11). Saṅgāravasuttaṃ

　　 207. Sāvatthinidānaṃ. Tena kho pana samayena saṅgāravo nāma brāhmaṇo sāvatthiyaṃ paṭivasati udakasuddhiko, udakena parisuddhiṃ pacceti, sāyaṃ pātaṃ udakorohanānuyogamanuyutto viharati. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “idha, bhante, saṅgāravo nāma brāhmaṇo sāvatthiyaṃ paṭivasati udakasuddhiko udakena suddhiṃ pacceti, sāyaṃ pātaṃ udakorohanānuyogamanuyutto viharati. Sādhu, bhante, bhagavā yena saṅgāravassa brāhmaṇassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

　　 Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena saṅgāravassa brāhmaṇassa nivesanaṃ tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi. Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho saṅgāravaṃ brāhmaṇaṃ bhagavā etadavoca– “saccaṃ kira tvaṃ, brāhmaṇa, udakasuddhiko, udakena suddhiṃ paccesi, sāyaṃ pātaṃ udakorohanānuyogamanuyutto viharasī”ti? “Evaṃ, bho gotama”. “Kiṃ pana tvaṃ, brāhmaṇa, atthavasaṃ sampassamāno udakasuddhiko, udakasuddhiṃ paccesi, sāyaṃ pātaṃ udakorohanānuyogamanuyutto viharasī”ti? “Idha me, bho gotama, yaṃ divā pāpakammaṃ kataṃ hoti, taṃ sāyaṃ nhānena pavāhemi, yaṃ rattiṃ pāpakammaṃ kataṃ hoti taṃ pātaṃ nhānena pavāhemi. Imaṃ khvāhaṃ, bho gotama, atthavasaṃ sampassamāno udakasuddhiko, udakena suddhiṃ paccemi, sāyaṃ pātaṃ udakorohanānuyogamanuyutto viharāmī”ti.

　　 “Dhammo rahado brāhmaṇa sīlatittho, anāvilo sabbhi sataṃ pasattho.

　　 Yattha have vedaguno sinātā, anallagattāva taranti pāran”ti.

　　 Evaṃ vutte, saṅgāravo brāhmaṇo bhagavantaṃ etadavoca– “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama …pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.